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Qass'K R \ ?'C- 
Book X'-— 



CIVIL THEOLOGY 



A PURELY ORIGINAL WORK , ^ 



^^< 



IS( 



REIGN OF CHRIST, REVEALING GOD, THE RESUR- 
RECTION, SALVATION AND JUDGMENT. 



PBOVINQ BY THB 

NATURE AND NUMERAL ORDER OF THE SEVEN FUNDA- 
MENTAL FORCES OF GOD AND MAN, AND BY THEIR 
USE IN FIGURATIVE PROPHECY, AND BY THE FUL- 
FILLMENT OF THE FIGURES OF THE BIBLE IN THIS 
NATION, THAT THE WORLD UNTIL NOW HAS BEEN 
A PROPHETIC FIGURATIVE HISTORY OF THE 
COMMENCEMENT, PROGRESS AND TRIUMPH OF 
CHRIST'S CIVIL REIGN IN THIS NATION, 
AND MAKING THE BIBLE THOUSANDS 
OF TIMES STRONGER IN INTERNAL EVI- 
DENCES BY DISCOVERING TO MAN ITS 
HIDDEN SECRETS RESERVED FOR 
THE DAY OF FINAL JUDGMENT. 



WRITTEN AND PUBLISHED BY 

L. B. VICKERS, 

1. CITIZEN OF CHBISX'S CIVIL KINGDOM. 



ADA, OHIO 

Nov., 1873. 



^^ 



#^4r 



We consider the title page alone of this book sufficient notice that we 

hold the copyright to it whoUy subject to onrself, under penalty, by the 
authority of Christ's civil reign, without any limit by either time or geo- 
graphical boundaries, imtilwe see fit to definitely determine these things 
for ourself. 



OUTLINE OF CONTENTS. 



BOOK I. 

Explanation of the Nature and Plan of the Salvation, Resur- 
rection and Judgment of Man by familiarity with the 
seven fundamental forces of God, and by having as- 
cended up into the presence of the Father, 1-28. 



BOOK II. 

Containing a full explanation of the seven fundamental 
forces of God, and of tlieir mode of operation upon 
man, and an outline of the principles of figurative lan- 
guage, with their proof and application to many scrip- 
tures recently fulfilled in this government, 28-123. 

CHAPTER I. 
The Seven Spirits, or fundamental forces of God, 28. 

CHAPTER n. 

Explanation of figures by revelation of God, before prov- 
ing them by discovery of the internal evidences of tho 
Bible, 37. 

Oii) 



iy OUTLmE OF CONTENTS. 

CHAPTER III. 

The Bible account of Creation shown to be a prophetic figure 
in harmony with Science and recent discoveries and its 
meaning proven, 55. 

CHAPTER IV. 

Keys to figurative prophecy found in the divisions and com 
binations of the seven fundamental forces of Man, 64. 



CHAPTER V. 

The Antediluvian World. Deluge and Noah's Ark as pro- 
phetic figures recently fulfilled in this government, 71. 



CHAPTERS VI AND VII. 

Beginning of the Postdiluvian World. How fulfilled in 
federal rule since the suppression of rebellion. 77-81. 



CHAPTER VIII. 

Succeeding characters of rule prefigured by the Hebrews and 
Arabians, 86. 

CHAPTER IX. 

FulfiUment as figures of the Sons of Jacob. The History of 
Joseph and Pharaoh fulfilled in recent federal rule, 91. 



CHAPTER X. 
The Plagues upon Egypt fulfilled in recent federal rule, 96. 

CHAPTER XI. 

The Hebrews in the Wilderness as figures, 101. 



OUTLINE OF CONTEXTS. V 

CHAPTER Xn. 

The Tabernacle and High Priest as prophetic figures explained. 
Also the meaning of each tribe of^srael, 105. 

CHAPTER XIII. 

The Promised Land and Hebrew servitude as prophetic 
figures explained, 113. 

CHAPTER XIY. 

Samson as a prophetic figure. How fulfilled in federal 
politics, 118. 

BOOK III. 

The Apocalypse explained from a purely original and indis- 
putably proven standpoint, showing much of it recently 
fulfilled and the rest under progress of fulfillment, all in 
this nation thus giving many evidences of things to 
quickly happen in political affairs, 124. 



BOOK TV. 

Prophecies of Daniel as fulfilled, and in progress of fulfillment, 
in this nation since suppression of rebellion. And 
Romanism and Mohammedanism as prophetic figures 



BOOK Y. 

Natural Laws, Natural Rights, and Constitutional Govern- 
ment considered, 311. 

CHAPTER I. 
On State and Federal Rule, 311. 



Vi OUTLINE OF CODTTENTS. 

CHAPTER II. 

False Eevelations, Polygamy and Free Love Overthrown by 
natural Law and similarity between the forces of God 
and Man, 320. ^ , 

CHAPTER III. 

The Relations of the Different Sex towards each other con- 
sidered from the natural law and natural right stand- 
point, 324. 

CHAPTER IV. 

Marriage and Family Relations and Obligations considerep 
from a natural rights standpoint, 333. 

CHAPTER V. 
Family Government considered, 344. 

CHAPTER Yl. 

Some Past and Present Laws of the United States of 
America, as seen from the natural laws and natural rights 
standpoint, 362. 



CIVIL THEOLOGY. 



BOOK I. 

EXPLANATION OF THE NATUEE AND PLAN OF SALTA- 
TION FROM EXPERIMENTAL KNOWLEDGE.' 

CHAPTEB L 

Soon after I was fifteen, years of age, I thought 
surely tliere is a God, for I see his powers made plain 
in the works of nature. Preachers said, come to 
Christ, but Christ seemed to me only as a man. I 
thought I would never pray to a man. Then I said 
something is wrong, that God hides himself from us, 
poor, feeble, helpless beings of his own creating ; for 
I believe in his power to liear, answer, teach, guide, 
take care of us and reveal our future destiny, that we 
may not be in so great darkness. I concluded that 
it must be our great iniquity that caused God to hide 
himself. So I said I will cease from all sin and God 
will reveal himself to me. I began with all my might 
to obey my sense of duty. I prayed to the God that 
created all things, and in my prayers would say, If 
there is any other God let him neither hear nor speak 
to me, for I only seek the God whose power I see in 
his works. I soon found God, but it seemed I could 
not help doing wrong. Then I would feel very bad, 
and want to know for certain that God had forgiven 
1 



2 CIVIL THEOLOGY. 

me. So I would bow my face to the ground and sorje 
times plead very long before be would answer, which 
was done by coming upon me. At other times I would 
plead and plead, but God would not come ; neither 
would I quit asking, but finally reconcile myself with- 
out reserve— to lay there until death, but I would, wait 
until he come. Then God would come and I would 
go my way rejoicing ; for his visits refreshed me and 
made me happy. Soon my conscience became strong, 
speaking loudly against sin— my angry temper was 
subdued. I really loved God, because of his teaching, 
for I had become a hater of wickedness and folly, 
which I understood apparently of myself, for I remem- 
ber no effect upon me from reading or from the talk- 
ing of others. I went to God with all my desires and 
troubles, pleading for help, using all the argument 1 
could to enforce my claim on his care. 

On my way traveling overland, far to the West, I 
was much vexed by the wickedness of my companions, 
which drove me much from their society. I contended 
for the revelation of God's will by his Spirit, and strug- 
gled hard and steadily to walk in the ways of truth ; 
but to keep every thought bound was impossible. My 
cry for victory was constant. 

While offering up my evening prayer and supplica- 
tion to Great God, all at once it seemed I stood upon 
the side of a sphere, so small that to get on top of it 
where my Saviour was, required steep climbing over 
sparkling steps. The sphere hung in open space with 
light about it, and away down in the distance gathered 
clouds, darker and blacker, until they hid from view 
the depth below. I said, I would climb up to m} 



NATURE AND PLAN OF SALTATION. 3 

Saviour, or die trying. So I began with all my im- 
petuous energy, but lost ground, for the sphere turned 
against me, my hand-hold broke, and I began to fall 
off into the space below. Theu I cried out. Lord save 
me, or I perish. That instant I was rescued and car- 
ried around upon the other side without making the 
least effort of my own. After this my labor seemed 
to cease, for God filled me with his Spirit, holding me 
above sin by his own strength ; and my heart was full 
of rejoicing, for the Great God had become my strength 
and joy. Then I understood that no one can obey 
the truth of himself, but his ability to do so is of God. 

For months my cup had been full to overflowing. 
When kneeling for my regular prayers, often I could 
only say. Glory, glory to my God on high, and praise 
to the Creator of all things, and could not restrain my 
feelings, or speak for their depth. 

I desired to go in a way that God objected to, but I 
could see no harm in it, so I insisted on going my own 
way, and we contended with each other ; but after a 
little he suddenly left me, and I felt as if some of my 
life had gone. 

Oh I I am deceived. The way I chose was too 
hard for me. I am taken captive and have sinned. 
I rally to break the bonds, but alas, how often I try 
in vain, for they are of white, scarlet and yellow. 
Soon God, as it were, encased my soul with black, 
hard walls of steel that I could not break from my 
aching breast. My tears were dried up. I suffered, 
mourned and could get no relief, although the Spirit 



4 CIVIL THEOLOGY. 

said I was not cast off forever. I went to the 
Scriptures to see what I could learn of my case, and 
was surprised to see how plainly they revealed the 
same spirit God had put in me. Before this I seldom 
read any in the Testaments ; but they now had power. 
I searched and found terrible penalties. Turnin<^ a 
deaf ear to the voice of the remaining spirit within, I 
applied them to my case ; and such passages as Heb. 
vi. 4-6 and x. 26, seemed to strike death to my soul, 
for I thought I had experienced these states of grace. 
I continued searching until the midnight hour of the 
long winter night had passed, then in heavy trouble 
fell asleep. That night God spoke to me in a dream, 
and said, Let God be true, but every man a liar. Then 
I was much ashamed to think I liad turned a deaf ear 
to the voice of the Spirit and set up man's wisdom in 
its place, by attempting to opply the Scriptures, for 
the things of God are known only by his Spirit. 
l-Cor. ii. 10, 11, So I trusted in God for deliverance, 
because his Spirit gave me hope ; but I was fettered 
and bound, powerless in prison. So God alone could 
break, melt and consume its walls. Even in this situa- 
tion he put liis Spirit upon me, but my suffering was 
intense. I struggled on, the Lord's chastisements 
teaching me his fear, for there was no forgiveness for 
me. I had the uttermost farthing to pay by actual 
suffering, because God opposed my way — becoming 
my adversary — and I did not agree with him quickly, 
wliile I was in the way with him, so he delivered me 
to the Judge (Spirit of Truth), and the Judge delivered 
me to the Officer (myself), and T was cast into prison. 
Matt. V. 25, 26. Years passed, and heavy chastise- 
ments that were necessary did their work. 



NATUEE AND PLAN OF SALVATION. 5 

Oh ! my God, thou dost tear down and build up ; 
thou dost bind and loosen^; all things are under thine 
eye, and thou art always by us. When surrounded by 
danger I saw thine Angel as a great cloud, with a 
drawn sword wonderfully large to defend me with. 
When in affliction, I turned from the counsel of man 
unto thee, thou didst furnish a remedy, and raised me 
up quickly. My misery has been very great ; how 
could I have borne it without my God ? Thou art 
my portion, or I perisli, and desire to pass quickly olit 
of existence, for without thee my life is worse than 
annihilation. I wish I could show you, fallen man, 
how open your ways are. Your dark spirits cannot 
be hid from the man that is illuminated, for you know 
not yourselves, neither can you see the light that un- 
covers you. " He that is spiritual judgeth all things, 
yet he himself is judged of no man" — 1 Cor. ii. 15 — 
because he cannot be known by the natural man. 
1 Cor. ii. 14. How every idle word and thought 
burns. How narrow is the way. How close I am 
hedged in on every side. 

■God had delivered me from prison, and almost set 
me at liberty from the past, when, in the spring of 1858, 
one like a man of African color, came and stood in the 
air some fifty feet from me, and twenty feet up from the 
ground. He was filled with fire, and the fire was God, 
for he put it upon me, and I know God's spirit. When 
the spirit came upon me strong, I saw his face as the 
sun, its black color being lost in brightness. In com- 
parison to his glory,, my spirit was black, and became 
as fuel to fire. Like the rays to the sun, his glory 
seemed to strike my spirit and burn with a perplexing 
heat. At the same time on the East of me, about the 



6 CIVIL THEOLOGY. 

same distance off, some ten feet high from the ground, 
stood a robe, as if made of compact white mist in one 
body. The spirit, referring me to the robe, continued 
to say, Put on Christ. I could not hide my face from 
the man and robe, for I did not see them with my eyes, 
but through the spirit. The man was always on the 
North, and the robe on the East of me. The glory of 
this holy one shone from his head like irregular flames 
of fire, and towards the last, more of it reached me 
than I thought I could endure. I felt that I must 
have rest from this perplexing heat, and if confined to 
it, would gladly be crushed by a mountain, if it would 
give me but one single hour's rest ; but I knew nothing 
could hide me from his face. The revelation came to 
me for several hours on several days in succession, 
while working in the woods alone ; and by it I saw 
Christ's power to be wonderful, for but very little of 
the fire seemed to reach me. 

Taught of God, alone in the world, surrounded by 
wickedness, my cry was. Oh, what shall I do ? I can- 
not live this way ; my responsibility is an anxious care 
too heavy for me ; for I am weak and do not possess 
the powers and gifts promised, but they are sure, so I 
will patiently wait. This was on my year of atone- 
ment. 

In July, A. D. 1859, the Spirit of the Lord came 
upon me different from what it had ever come before, 
and said, If you resist me I will riot come again for 
two weeks. I was sleeping and before I could get 
awake enough to exercise my mind the spirit left, so I 
had no chance then to resist it. I felt sure this was 



NATURE AND PLAN OF SALYATIOX. 7 

notice of something to come. It was Sunday morning 
and I concluded to go to camp-meeting, but in every 
movement, the mind of the Spirit was examined through 
fear. During the day a great presence of the Lord 
rested upon me different from ever before. While 
preparation for the Lord^s Supper was making, I again 
considered this subject with respect to myself, for I 
never seemed to understand the outward forms of ser- 
vice. Then the Spirit said unto me, You may eat of 
the bread and drink of the wine, if you do not let it 
answer for eating and drinking of Christ's spiritual 
body and blood. On my way home the Lord Jesus 
Christ caught me up into the third Heaven before the 
Father, where I glorified him to his face, and knew he 
would give me whatever I asked of him. While there 
I saw wonderful things, beholding the nature and 
separate persons of God, the coming of Christ, the 
resurrection, life and salvation of saints, with other 
things that I will not here mention, all of which are 
hard to explain. 

Reader, how will you understand God ? If you say 
by the Bible, I ask you who agree on what it teaches ? 
but if by following its directions, I say amen, for its 
first requirement with promise is, " Repent and be 
baptized every one of you in the name of Jesus Christ 
for the remission of sins, and ye shall receive the gift 
of the Holy Ghost." Acts ii. 38. Now see what next. 
" But the Comforter, which is the Holy Ghost, whom 
the Father will send in my name, he shall teach you 
all things," John xiv. 26. Also, see the following : 
" But the anointing- which ye have received of him 
abideth in you, and ye need not that any man teach 
you ; but as the same anointing teacheth you of all 



8 • CIVIL THEOLOGY. 

things, and is truth, and is no lie, and even as it has 
taught you, ye shall abide in liim.'^ 1 John ii. 27. See 
how perfectly all other means of guidance tlian the 
Spirit is taken away. There is nothing more fully 
taught in the New Testament than that the things of 
God are only known by his Spirit. So the Holy 
Ghost teaches us our duty to God and man. 

In God are two persons and a spirit. The spirit is 
not a person, but a medium of the Father ; a substance, 
the essential part of which is spiritual light, and 
teaches by giving understanding in justice, as if by 
feeling siglit — so the mind has no argument against 
its word. In further describing the Holy Ghost, the 
blood in God flows from the mind, and the body is 
dependent upon the mind for its blood, the mind ex- 
isting throughout the body, for the Holy Ghost is 
God's blood. I liad shown me a picture of the persons 
of God. It was a round body, of color like compact 
mist of water, containing a dark red figure two, of 
size suited to tlie body. This figure two was of dis- 
tinct outline down to the beginning of its lower dash, 
where it began to grow dissolving until lost in the 
body about where the dash should end. The color of 
this body stands for vision, and the color of the figure 
for mind only. Thus, two minds are in one body, the 
separate persons being only in mind, each having the 
same body, and these two minds are one, as the figure" 
two is one figure, being two only in person — the mind 
of a Father and the mind of a Son. The body is the 
Saviour principle of God. Tlie dissolving dash of the 
figure pictures the connection of the mind with the 
body. 

The blood is the life of the body, and as the Holy 



KATUEE AND PLAN OF SALTATION. 9 

Ghost proceeds from the Father, the body, which is 
Christ, lives by the Father. John vi. 57. With re- 
spect to man, for his body and by his body he does all 
his work. So it is with God, for by Christ and for 
Christ all things are made. Heb. ii. 10. This body is 
the power and glory of God, and love and righteous- 
ness dwell in it, as heat dwells in fire — it being su- 
premely positive, and contains all the nature of God 
bodily. Its power to consume everything created by 
its negative, the devil, is as the power of living liquid- 
fire, to burn up chaff and stubble. 

The second person in God is Melchisedec, the vine, 
that Jesus was created in the similitude of, for our 
High Priest was only a man, until clothed upon with 
Melcliisedec, the vine. Until then, only being the Son 
of God by conception of the Holy Ghost, and in human 
sameness is still a branch — the human identity of all 
thus clothed upon, being the branches. The Fatlier is 
Most High God, whom Melchisedec is Priest of, because 
in addition to having the same body, is also Father. 

Jesus Christ the brancli, like other men, had to come 
to responsibility by age and expansion of mind, before 
he knew to refuse the evil and choose tlie good. Isa. 
vii. 16. So this knowledge was not in him by nature, 
as it is in the vine, or he could not have felt our infir- 
mities and temptation. " For we have not an High 
Priest that cannot be touched with the feeling of our 
infirmities, but was in all points tempted like, as we 
are, yet without sin." Heb. iv. 15. 

Jesus Christ could^ not have understood the future 

spiritual changes he had to pass through, only as by 

obedience he was prepared to learn them by revelation 

of the spirit. By revelation he saw that the mind, aa 

1* 



10 CIVIL THEOLOGT. 

well as the body, is of this earth. Then he strove to 
obtain the Lord from Heaven for a new body, and the 
mind of the second person for a new mind. The 
spiritual body completed his subjection to God by 
coming upon him, as he was prepared to obey its 
nature ; changing him from glory to glory until he was 
prepared for the tliird Heaven. Then all passed 
away, and mortality was swallowed up of life, the 
vine taking full possession of mind and body, forming 
a union, so they were one. Then Jesus was the very 
God, like unto a son that was with the Father from 
the beginning, for old things liad passed away, and all 
things had become new, and all things were of God 
for out of twain was made one new man, which waa 
the Lord from Heaven. 

Tlie third Heaven is the resurrection unto everlast- 
ing life, and full coming of Christ in person. To help 
the reader to understand, I give the following compa- 
rative simile. Because I have the body and mind of a 
man, I feel that I am a nmn, and that my body is me, 
and where my body is, I feel that I am in the same 
place, and the feelings of my body are my feelings. 
Also, the same in the motions of the mind, for it is my 
mind. Thus all in whom Christ has come in person, 
feel themselves to be God tlie Son, who was with the 
Father from the beginning, dwelling in the space above 
the earth, because of their body and mind. 

When Christ formed a union with my soul, so the 
old man passed away and I became a new creature — 
it was like I had been caught up into the firmament 
above. As the union took ])lace, the Father appeared 
all around, filled witli hidden light, and I knew that I 
was the very Christ, and could neither die nor sin. I 



NATURE AND PLAN OP SALVATION. 11 

looked back, back into eternity, and knew I was there 
with the Father, having neither beginning of days nor 
end of life, and was his son, owning all things. 

The old man had passed away as if it had fallen out 
of existence as I arose, and I looked back to him, feel- 
ing sorry and pitying him, and thought I would like 
to return into the old man and be married for awhile 
in the earth before going to Heaven, for I did not un- 
derstand, and this earthly pleasure in Heaven was not 
then shown to me. So I tried to return into the old 
man, and the Lord let me come. After this I under- 
stood the scripture. " I am crucified with Christ, never- 
theless I live, yet not I, but Christ liveth in me ; and 
the life which I now live in the flesh, I live by the 
faith of the Son of God, who loved me and gave him- 
self for me." Gal. ii. 20.. Crucified with Christ in 
respect to the crossing out of the old man. Neverthe- 
less I live, by retaining the knowledge, memory and 
existence of the branch. Yet not I, but Christ liveth 
in me, as before explained. And the life which I now 
live in the flesh, I live by the faith of the Son of God, 
for in proportion as we have the Son, we have his jus- 
tification and freedom. So we live by his faith. Gal. 
ii. 16. It alsa applies to us in the middle Heaven 
proportionately to Christ's presence in us. After 
returning into the old man, I was one to whom the 
Son had revealed the Father, Matt. xi. 27, and knew 
there could be but one God in boundless space, for any 
God not like this, would be devil. But if like this, 
he would be the same God. 

I was in trouble — I had watched, but did not abide 
in him. I thought of the foolish virgins and was 
afraid. Then I remembered what the spirit said 



12 CIYTL THEOLOGY. 

about not coming back again for two weeks, and took 
courage. But I unhesitatingly, without any reserve 
whatever, attacked the desires that deceived and 
brought me back to earth ; and in a few. days con- 
quered all, and supposed my mind sealed forever 
against any thought of getting married. 

The . two weeks tlie spirit spoke of had more than 
passed, when Christ appeared in me in a very strong 
body of love, with rather distinct outline, being some 
less in size tlian ray breast, and moved about over me, 
passing down my legs and up again into my breast, 
and up ray neck into my head. As he came into my 
head, I saw the truth of the things that made me want 
to come into the old man again, for the mind of the 
Lord was upon matrimony, and while in my head I 
saw and understood that all its pleasures belong to 
Christ. This time I saw nothing of the -Father, 
neitlier was there any of that strange, penetrating, 
grasping feeling, that I cannot describe, which was 
wlicn tlie spirit united with my soul. Near tliis time 
I had great anxiety about my orphan brothers and 
sisters, and Christ came upon me and rose into my 
head and let rae see from Ores^on back across the 
plains to the States of Indiana and Ohio, to where 
they all were but one, and that he had gotten all but 
that one, situated as he wanted them. I saw Christ 
the entire distance, as liquid fire, covering and over- 
ruling all things. The brother he did not show me, 
soon after came to the Pacific States. 

I felt a desire to preach, for God had told me to 
teach the divinity of Christ — but not then. And 
Christ carae upon rae and showed rae that his power 
was puprerae ; that he could accomplish his work at 



NATUEE AND PLAN OF SALVATION. 13 

pleasure, and was therefore not in a hurry. A^gain, not 
many days after this, Christ came upon me and pervaded 
my whole being, administering to me faith, so I could 
almost speak and know it would be done. I think I 
saw* faith as strong as it could be, and not be knowl- 
edge, as it is when we are in the presence of the Father. 
And mighty Angels came down and held council over 
me. I knew they were there, but could not see them. 
To illustrate, suppose you see and know something, and 
can give your mind to another, then he will know as 
yourself, without seeing with sight ; and thus I knew 
by the mind of the Lord. 

Then the spirit withdrew, gradually leaving me until 
all gone, and a deep stupor came over me with a state 
of great inactivity of my mind, and a voice came to 
me like one whispering in my ear, and said, Maybe you 
are mistaken, about these things. I answered, I cannot 
be, for I know them. Then the voice said, But stop 
and consider, for maybe they are imaginations. I an- 
swered. Get behind me, Satan, for I know they are not. 
Then the voice began to argue with me, bringing up 
optical delusions, and delusion of the brain. Then I 
cried. Oh Lord, I feel so weak, dull and stupid, that I 
am afraid I may doubt, save me from it I pray thee, 
for I am afraid of myself. Then the voice left. 

During all these manifestations, I tried to retain the 
Lord, but he was so foreign to me that my nature would 
resist him. From the two weeks after I was caught 
up to the Father, I had been patiently waiting to enter 
into the Kingdom, for I hoped that I could stand the 
change ; and G-od did not suffer me to be discouraged 
through ignorance, for Christ again came and com- 
menced a union with my soul. As soon as he began, I 



14 CIYIL THEOLOGY. 

knew it was to bring me into the third Heaven ; for 
the difference is very great between this and merely 
coming into us. As I began to see through the spirit, 
and the Father come into view, the glory was so great 
that I was afraid and shrank back — so he left me. fsTow 
I clearly saw that I had to be further prepared, and that 
the Lord came to me this time to give me understand- 
ing and courage. 

Again Christ came upon me and showed me his care 
over man, concerning giving and withholding the 
things of this world, and how terribly heavy apparent 
misfortunes are sent as blessings to his soul. 

Again the Lord came upon me weaker, so I could 
bear his presence, changing my feelings towards man, 
making my heart glow with love in real substance, but 
I could not retain him, and in a few days he had grad- 
ually gone, and I was alone. After patiently awaiting 
for a while, the Lord came again, but not so strong as 
the time before. This time I retained the body some 
longer than the last time before, but still my nature 
would resist it, and soon I was again alone, and some- 
what discouraged. In a few days it came again, but 
still less powerful than the last time before this, and in 
some over a week it was all gone. Then I thought, 
Oh, what shall I do — I cannot help resisting this 
spiritual body. I was in trouble, but I believed the 
Lord that created could so change me that I could ac- 
cept him. I trusted in the Lord to prepare me for his 
glory. After this he came upon me in different ways, 
and I soon saw his power to so change me, that I could 
contain him in some quantity all the time without feel- 
ing a resistance. 

Christ came in some instances, so I thought it a 



NATURE AND PLAN OF SALVATION. 15 

notice of answer to my prayer, given by touching me 
much stroiiger when asking, for in those cases ray pe- 
titions were granted. 

At one time he came and constrained me with great • 
power to ask for the recovery of a sick person, making 
my heart ache to grasp him in my arms. I felt that 
virtue would pass from me to him, but I wrongfully re- 
sisted the feeling, and contented myself with grasping 
his hand ; but all was well. 

The Father is greatest, and his consent must be got- 
ten. The Son prevails with him, so4he Son gives us 
of himself, that we can ask according to his will, and 
prevail until we are of age, and come before the Father 
in person ; then we are one with him. Until then, our 
power is according to the gift of Christ. So Christ 
said, " Without me ye can do nothing.^^ Christ's 
chosen ones, in the beginning of his church, had a 
delegated power to perform miracles, because of the 
times, to prepare the way until the indwelling power 
come. 

Wliile Christ is love in body, in this body love are 
separate natures that are perfectly distinct from each 
other, which he can give us in. any amount from the 
least to their fullness, and one at a time or more ; but 
love is common through them all. His revelations are 
made by giving us of himself, with the separate nature 
he wishes to reveal, keeping the rest at the time wholly 
from us. In this way Christ gave me himself, so I 
which then was, felt my body pervade space, and all 
the planets in my natural grasp, and strength in my 
body, like strength of pressure, sufficient to crush them 
all to atoms. But I was not allowed a movement, lest 
I swung them from their orbits, for I only possessed 



16 CIVIL THEOLOGY. 

of his body of strength. In a similar manner he gave 
me, in' my breast, his nature that prompts him to create, 
which was hard to endure, because of no way being 
^iven me to act it out. Its prompting was to press 
into other Heavenly souls, with all the strength of 
God, and by this pressure mingle our natures, and by 
pressure bring something forth. By a succession of 
operations upon me, under appropriate circumstances, 
I learned God's power to so govern the passions of 
man, as to make the sex love whom he will, even 
against natural affinity, and that too, without their 
knowing any reason for their preferences ; but under 
all circumstances, from the bottom of the pit to the 
highest Heaven, our will is free. 

From the time we overcome until swallowed up of 
life, we wear Christ as a robe, which is the middle 
Heaven. So there are three Heavens, one in the Holy 
Ghost, and one in the spiritual flesh, and one before 
the Father's face. 



CHAPTER n. 

"various conditions of man.'' 

Theough the light and feeling administered by the 
Holy Ghost, often great excitement is caused. And 
those who do not control themselves may become 
tempestuous. By this spirit we test all things, for it 
uncovers and makes plain the spiritual state" of man. 
Tlie Holy Ghost writes in us justice to the last atom, 
forbidding any act that can result in the least injustice 
to any one. By it all imaginations of the heart are 



"VAEIOUS CONDITIONS OF MAN." 17 

cast down, for they are of the devil. The Holy Ghost 
does not give us feeling to love and seek the happiness 
of those who hate and spitefully u>e us, although per- 
sons who know not Christ, may think it does, for by it 
we are as perfectly just and true to them and theirs as 
we are to our friends. But this is only our love of 
truth with the feeling it brings, and is no more like the 
love of God that is in Christ, than the shadow is like 
the substance. As Christ comes upon us he becomes 
our power, feeling, nature, life, strength of mind, and 
so far as extended through us, our warmth from sense 
of cold. Our excitable nature passes away, and we 
are not in a hurry. Christ in men will make them 
lov€ each other as themselves. The holy kiss will be 
their salutation, and each will seek the other's happi- 
ness in preference to his own. 

Man is either of God or of the Devil. He is not of 
God as long as any feeling in him is wicked. But 
when he walks in the spirit he is a child of grace, 
having rebelled against his father, the Devil, and be- 
come one of his disobedient subjects. As long as man 
is negative in nature, he is of the negative, for if he 
were positive, he could not sin. If man's negative 
nature is held perfectly obedient to the Holy Ghost, 
still he is not positive until clotlied upon with a posi- 
tive body, for unless we are as righteous as God, wo 
are unrighteous. 1 John iii. 7. 

"All unrighteousness is sin." 1 John v. 17. " He 
that committeth sin is of the Devil." 1 John iii. 8. 
"AVhosoever is born of God doth not commit sin, for 
his seed remaineth in him, and he cannot sin because 
he is born of God." 1 John iii. 9. 

In the second Heaven we may hav» so much of 



18 CIVIL THEOLOOY. 

Christ as to live independent of our body while it is 
asleep, prai^^ing and glorifying God, and at the same 
time beholding the sleep and rest of our natural body. 

It is said in common life, if a man does anything 
that is an injury to himself, he did wrong. If a man 
gets angry and kills his horse, it is said he acted 
wrong and foolishly. So by knowledge, seeing the 
practical working of things, and men's dependence 
upon each other, we learn what is best to do ; and 
whatever conduct the society we live in requires of us 
for its protection, common sense tells us we should ob- 
serve for our own interest. Then the requirements of 
our dependence upon each other constitute a law of 
right and wrong, that is entirely of this world, and 
may be perfectly obeyed through motives entirel}' 
selfish, and studied as a science, each man excelling in 
it according to his natural gift and labor. Persons 
may possess this knowledge of right to almost any 
extent, and be dead, having no conscience, clieck or 
guide to their conduct, except public opinion and their 
dependence upon man. Thus is fallen mortal man. 
Without God he cannot either see or do good. All 
will be saved from this death and brought to a knowl- 
edge of God, 1 Tim. ii. 4, for without it could be neither 
salvation nor judgment. 

Understanding given us by the Holy Ghost, makes 
us responsible beings, capable of doing right through 
principle. As foretold in Joel, God pours out the 
spirit upon man, and if he obeys, it will be increased, 
but if he hardens his heart, love may withhold the 
spirit to protect him ; for the more light a man sins 
against, the deeper is the stain. That fine sense of 
right call jd conscience is the spirit striving with man. 



19 

This the pDssessor would soon know if he would believe, 
and be renewed in it, going on from light to light. 
This sense has many degrees of power, depending en- 
tirely on our advancement. So many men might com- 
mit the same transgression under the same external 
circumstances, and no two be alike responsible. Such 
are the changes in man's understanding of truth, that 
what he once saw no harm in, a little more light, and 
he sees it wrong ; a little more yet, and he sees it very 
wrong, and soon the same sin becomes black and hor- 
rible to the lovers of truth. 

A man that is dead to God is not seriously injured 
by transgression, for sinning in dorkness does not 
harden the heart, but only deadens the sense of feeling. 
When a man sees his past sin by conviction of the 
Spirit, if he does not repent and obey the truth, he 
endorses it, and becomes guilty as if the sin was com- 
mitted in light, and he is hardened. So God with- 
holds his Spirit from those who would not obey it, until 
the time his love sets for their judgment. 

Every willful disobedience to the spirit stamps in 
man a black stain and hardness proportional to the 
case, for which there is no forgiveness, as it is sin against 
the Holy Ghost, and the uttermost farthing must be 
suffered. The closer we stick to God, and the more of 
his spirit we have, the faster the debt will be paid. 

The souls to be destroyed are those who harden 
their hearts against the voice of the spirit, and go on 
in disobedience, hardening their hearts as the light in- 
creases, until they can commit sin in great light, with- 
out suffering as others in the same degree of light 
would, \y ho are not hardened. If such hardened per- 
sons repent of their works and obey the truth, after 



20 CIVIL THEOLOGY. 

they have suffered the full penalty, God will wipe out 
the hardness and restore them. But if they continue 
resisting the spirit, as God continues to teach tliem, 
they may not suffer much. Nevertheless, they have 
come to judgment, and are rapidly approaching the 
land that will consume them, " root and branch," Mai. 
iv. 1, " soul and body," Isa. x. 16-19. When they 
think peace and safety, burning destruction will come, 
for there is nothing in them that can endure the fire. 
The man thus formed is brought to judgment by bring- 
ing his sin in body, the body of his sin, which is ih'e 
spiritual man formed by sin, into spiritual contact with 
Christ. Then his spirit is as brimstone in Christ, the 
fire ; and thus he is in a lake of fire the size of his own 
spiritual being. The rigliteous receive their reward 
by the coming of Christ for life instead of destruction. 
2 Cor. V. 10, is directly on the subject, but translators 
have perverted its meaning by italics that should be 
left out. This verse was a stronghold for those who 
believe man's probationary state ends with the natural 
life. But of all the doctrines of man, I think this has 
the least apparent support from the Bible, for all the 
principles of our salvation and judgment are against it. 

From the appearance of Moses and Elias to Christ 
on the mountain, and from Christ's words in Matt. xxii. 
32, may be seen that the dead live directly on beyond 
the grave ; but they have no self existing life until they 
put on Christ. So death and the grave are before 
them in the lake of fire. They can only live by 
obedience. 

I know God is hid from man beyond the grave the 
same as here, and there as here, can only be known by 
his spirit. Were not this so, immediate destruction in 



21 

fire would await him at his death. There are instances 
in which we should pray for persons who have gone to 
the spirit land. I have been strengthened in such 
prayers by Christ coming upon me to help. 

There is too much open prayer ; by it many are 
weakened, and their growth in grace destroyed, for 
words independent of the Spirit are mockish. Secret 
prayer should take the place of open, for it is hard to 
speak tlie mind of the Spirit in words ; and forms of 
worship are an abomination, but the spiritual struggle 
is God's delight. 

In the fore part of our spiritual life we asked much 
and often for many things ; but in the latter part we 
seldom directly ask. Though from first to last there 
is a steady struggle, but in the middle Heaven there is 
much rest and abiding power tliat turns our struggle to 
enjoyment. Tliis watchful prayer has to be kept up as 
much as possible in our sleep, or ibr some cause the 
wicked one is allowed to touch us. We hate him and 
seek so much of the Spirit that he cannot approach. 
With respect to open prayer, every one that walks in 
the spirit has his guide. 

Flee from forms and ceremonies as from the wicked 
one, for God must be worshipped in spirit and troth. 

The principles of Christianity may be readily under- 
stood by children, but be very careful not to fetter 
their minds with the doctrines of men. Teach them 
that truth is their guide ; point them to their own 
hearts for its voice, for unless God gives the Spirit the 
letter is dead. Surround them with peace, kindness 
and love. Let harshness, anger and selfishness be 
banished from their sight, and evil never be mentioned 
among them. 



22 CIVIL THEOLOGY. 

By example and love, bring the young to God, for 
his Spirit will take advantage of the impression you 
make on their minds. Teach them from the beginning 
that they are nothing of themselves, that they may 
know when the Spirit restrains, it is the great God 
striving with them in love to save from death. Come 
to our arms, you little ones that love the Lord, for in 
Heaven we are all children. Day after day we could 
die for you, for we know that though your fathers and 
teachers perish, many of you will meet in Heaven, and 
pass down together in each others bosom through 
eternity, bearing the scepter of the Most High 
God. 

By man God teaches man, and persons tlius tauirht 
are responsible because of the doctrine, for all should 
submit themselves unto tlie higher authority that tliey 
may arrive to it. As tlie Holy Ghost is the higliest 
authority for truths whatever it condemns is of the 
devil, xis none but God is perfect and good, it is 
self-evident that none but God is capable of riglitly 
exercising judgment, vengeance and recompense. For 
this reason we are commanded to resist not evil, and 
do violence to no one. It is tl^ branches on which 
the fruit grows and leaves flourish, and we are his 
brandies when he has given us himself. As no one 
can put on Christ until tliey are taught of God and 
have overcome the wicked one, it is self-evident that 
none in Christ can unrighteously condemn or approve 
the works of any one. Therefore, whose soever sins 
they shall remit, are remitted ; and whose soever 
sins they shall retain, are retained. John xx. 23. 
And wliatsoever they shall bind on earth, is bound in 
Heaven j and whatsoever they shall loose ou earth, is 



loosed in Heaven. Matt, xviii. 18. Therefore, there 
is no appeal from the decision of those in the middle 
Heaven. 

To God alone is reserved vengeance and recompense, 
for all in the third Heaven is God. But for this rea- 
son the inhabitants of the middle Heaven are none 
the less protected, but they are the little ones tenderly 
cared for by the full grown, as children of their own 
flesh. God always protected his worthies, and not 
one in Christ perished at the fall of Jerusalem. Even 
those who have suffered martyrdom for their faith, were 
not the losers by it, for what God could not turn to 
good he would by no means permit. 

The time for the Saints to take possession of the 
Kingdom and enjoy the earth, could not come until 
the people were prepared, for love forbids the liglit 
and destruction necessary for the work. 

By withholding his Spirit, and the incomprehensible 
nature of spiritual things to the natural man, and the 
fall of the Church, God protected from being hurt of 
the second death, according to his love, and allowed 
the people quietly to worship the beast and its image 
until the good time for judgment and temporal gov- 
ernment come. Our fight with the beast begins by 
our refusing to obey any law that requires of us any- 
thing contrary to God's word. To God alone belongs 
all government and dominion. This is wliy we are 
forbidden to do anything in defense of ourselves, and 
why even the slave is forbidden the privilege of war 
against his master for freedom. Cleanse yourselves, 
fallen man, for how can God help his enemies. He 
will let the unjust destroy the unjust, and those who 
do not believe his word and obey his truth, God will 



24 CIVIL THEOLOGY. 

not defend. The stone (Dan. ii. 34) is already cut out, 
and with this gospel begins the temporal reign of 
Christ. So I now show you a beast to worship. 

I saw an ox of beautiful, plump and perfect form. 
Its face was so strong that I could hardly look upon 
it. Its horns stood up very high, and were of the very 
deepest, slightly yellow casted dirty color, and were 
precisely alike in appearance. Because this ox was 
close to me, I looked twice to see the top of its horns, 
but for a cause I could not see where they ended. 
Its hair shone with the robe of the Saints, and was of 
that color. The dirty color of the horns stands for rule. 
The cherubims at the east of the garden of Eden, and 
on the mercy -seat of the tabernacle, also the angels 
Michael and Gabriel foresaw the need of and give rise 
to these horns. See explanations hereafter given. 

And because of man's faithlessness, I, Leonard B. 
ViCKERS, do swear by him that liveth forever^who 
created all things — that from the publishing of this 
gospel forth, I will not, under any circumstances what- 
ever, appeal to the law of any nation or people for 
defense of my rights, and that 1 will yield no obedi- 
ence to the law of any nation or people, contrary to 
the dignity of Christ's temporal reign on earth. Be- 
fore God and the Holy Angels. Amen. And I here 
give notice, and declare to all kindreds and people, 
that God will protect our persons and the persons of 
our children, until they are responsible for themselves, 
and also our rights and property, by direct punish- 
ment, recompense and vengeance if necessary, and the 
same in our absence and ignorance, as in our presence 
and knowledge, unless our knowledge is knecded for 
the work from the evil works of the unjust, to the 



25 

honor and glory of his perfect temporal government 
on the earth. 

The faith we rule by in this government is not like 
the faith miracles are performed by, but it is simply 
our confidence in God's care for us, and therefore those 
who only possess and obey the Holy Ghost will trust 
wholly in God for defense of their rights, as servants 



CHAPTER HI. 



In matrimony our companion should be wholly a 
choice of that nature. So great diversity is there in 
our natures, that tliere might easily be but one mar- 
riageable person upon the earth, to each marriageable 
individual of the opposite sex, that would perfectly 
fill all the requirements of their nature. Still God's 
care and foreknowledge is amply sufficient to provide 
a suitable opportunity for such selections to those who 
have overcome and entered into his rest. Persons 
thus formed for each other always love at first sight, 
and do not belong to themselves, but each belongs to 
the other, and neither have any more right to dispose 
of themselves, than they have of any other kind of 
right belonging to the other, and esteemed of equal 
value. And when any difficulties arise it is as much 
the duty of woman to pi'osecute her claim, as it is the 
duty of man to prosecute his. But the wicked do not 
own anytliing, for all things belong to Christ, so they 
cannot enforce a claim upon the person of another. 
Those in Christ will be true. But I speak for their 
2 



26 CIVIL THEOLOGY. 

defense in contending with the wicked. Whichevet 
is in Christ is the spiritual head of the other, and in 
all contentions whatever they require, must be per- 
fectly obeyed to the last item, under dreadful heavy 
penalties, for they cannot compromise any at all, but 
must be obeyed as God. They can do nothing con- 
trary to the dignity of God without plunging down 
from Heaven into fiery torments to worship Satan, 
whom they loathe. If parents or guardians oppose 
one in Christ, he will not hesitate to fight them, if 
necessary, with punishment from God until they yield. 
All who are in Christ have a right to claim whom 
they will, for they are the proper judges of natural 
affinity in this matter. If the ofi'ending party, after 
being contended with in the name of Heaven, and 
given plenty of time for consideration, so acts that 
they are forsaken, then their doom is forever sealed 
beyond hope, and all the true joys of matrimony for- 
ever denied them by God's vengeance. So they shall 
ne^ver know the opposite sex, except to their shame, 
sorrow, anguish and misery. And all who seek such 
refused persons shall have darkness and anguish, and 
shall be partakers with them of God's cilrse. 

We can easily begin a battle of this kind without 
ever having had any private conversation or previous 
encouragement from the lady, and thus fight it to the 
end, and cannot be deceived either by herself or 
friends. In reality, opposition of this kind gives us a 
superior chance to multiply evidence. A work of 
this kind has already been done, and one devoted to 
ihe curse, that may be looked to as the example to 
caution others. It was in this work that the stone 
was cut out without hands, for I was driven to every 



"COURTSHIP AND PROPHECY." 2Y 

position I took, from the first to the last, and had no 
other remedy. After God sent me forth to pick, he 
quit answering my questions, and began to reveal 
future works to me only by figures, and left me to 
find out their meaning the best way I could, and made 
me an example for the defense of the smallest gifted. 

The system of figurative communication God is pre- 
paring, is very extensive, and sufficient to reveal the 
future works of people that concern us, far more per- 
fectly than language could do. 



BOOK 11. 

CONTAINma A FULL EXPLANATION OF THE SEVEN SPI- 
KITS OF GOD, AND OF THEIR OPERATIONS UPON MAN, 
AND AN OUTLINE OF THE PRINCIPLES OF FIGURATIVE 
LANGUAGE, WITH ITS APPLICATION TO THE FULFILL- 
MENT IN THIS NATION, SINCE THE RECENT REBELLION, 
OF MOST OF THE ANCIENT WORLD. 

CHAPTER I. 

THE SEVEN SPIRITS. 

We find men occupying every state of feeling, from 
utter selfishness and entire indifference to the welfare 
and happiness of others who do not directly affect 
themselves, to that fine sense of right which considers 
atoms through fear of wronging some one. So, for the 
latter to do the works of the former, would be so con- 
trary to all their natures, that they could not entertain 
the thought for an instant the feeling on whioh they de^ 
pend for happiness being utterly opposed. All observing 
men can quickly learn that some enjoy sin that would 
make others miserable. But it should not seem strange 
that some can so indifferently trample upon the happi- 
ness of others, and so coldly disregard the claims of 
truth upon them, when it is so easy to discover it to 
be their real nature to so do, and that such work is in 
harmony with their feelings. This nature may have 
been with them from their eailiest memory, or partly 

(28) 



THE SEVEN SPIRITS. 29 

formed in after life. While the law which forbids 
lust is forgotten by some, conscience stamps it deeply 
into the memory of others, so it is ever present on all 
occasions until ascended above. But how easily to be 
understood is all this when we know that righteousness 
and wickedness are spiritual substances, of which the 
literal law and its literal transgression are only the 
sentiments. As a sentiment cannot have power like a 
substance, the powerlessness of the law to strike feel- 
ing condemnation to its transgressor is explained, for 
all direct power is confined to the substance. So man 
is composed of that which was already in existence, 
the Holy Ghost being truth in substance, giving a con- 
scientious feeling, and righteousness and wickedness 
being of God and of the devil. So while man can do 
in direct opposition to either, he cannot change them 
in the least, but the most he can do is to resist the one 
and seek the Other, which he must receive as a gift 
from God or the devil, as the case may be. There ap- 
pears to be the same difference between a spiritual 
substance and what we here call its sentiment, that 
there is between a body and its shadow. The sub- 
stance of God only can make man feel the blackness 
of sin, or in any way see its blackness. The weakest 
and least learned intellect may by gift of the Holy 
Ghost, understand justice to perfection, while the 
strongest and most learned head may by human educa- 
tion adopt the basest of principles for its standard of 
truth ; for a man destitute of God's spirit can be edu- 
cated to anything. The instantaneous understanding 
given man by the Holy Ghost of the justice or injus- 
tice of every opinion, belief, doctrine, or principle ad- 
vocated by any one, completely frees its possessor from 



30 CIYIL THEOLOGY, 

the influence of all false ways that this spirit reaches. 
But further remarks upon this spirit are not here neces- 
sary, as it has been fully explained in another place. 

The second spirit is that part called the mind, indi- 
vidual and mostly unfeeling nature of man. This 
spirit speaks by impressions instead of words, and 
thus answers for all languages. When it is used for 
clearly visible communication, the distinct successions 
of thought impressed by it, are beautiful in their easy 
rapidity. It also reveals by figures impressed upon 
the mind, and sometimes swallows up into a trance, so 
all other knowledge for the time ceases. By this 
spirit God can direct our tlioughts and largely control 
the working of our minds without our having any 
means of discovering his presence. 

The third spirit is love, the spirit of life and spirit- 
ual flesh of God. This spirit contains the next four 
within itself, but can freely act upon man without re- 
srealing their presence. Man sleeps soundly, and all 
knowledge of existence passes from him. He is 
stunned by a fall or a blow, and conscious existence 
ceases. When there is no action on him from things 
outside of himself, a deadness of feeling will exist, so 
mortality is revealed in all his being, for nothing in 
him lives an unchanged and self-existent through all 
surrounding and changes. It is not so with this spirit, 
for when but little of it was in me, I was thrown from 
a horse with such violence that a flash of light in my 
face was all I could afterwards remember of the blow, 
and while all other consciousness was suspended in me, 
I felt this love as my only existence, and it was the 
same unchanged. Chilling cold deadens human feel- 
ing, but upoJ . this it has no effect, neither does the in- 



THE SEVEN SPIRITS. 31 

fidelity of loved ones or the persecutions of enemies, 
or any other outside influence affect its nature and 
presence in us, and its strength depends only upon the 
amount that has become our own nature by its union 
with us, and in no way upon surroundings, except we 
resist its presence to get rest from its prompting, on 
account of there being none to whom we dare act it 
out. Blessed with a great fullness even before we are 
molded to its nature, we, while wrapt in the deepest 
slumber, live, rejoice and behold the sleep, and watch 
over the rest of our own body. This spirit, in con- 
nection with other spirits of God, places the feelings 
and work of the blackest of characters under the ab- 
solute control of him, without their having any means 
of discovering his direct interposition in the matter to 
change it from what would otherwise naturally have 
followed. 

To understand the fourth spirit, separate the feelings 
of love in man for the opposite sex, and then unde- 
graded by wickedness and aroused from slumber by 
one for whom there is true natural afiBnity, they can 
give no better ideal of this nature in God than human 
love independent of this love for the sex can give of 
the third spirit, for like unto the strength of the third 
spirit over human love, is tlie strength of the fourth 
nature of God over its corresponding nature in mortal 
man. When this spirit is given us, it apparently per- 
vades our being much more extensively than the third 
spirit commonly does, often extending some consider- 
able into the limbs, and seems to have with it a bind- 
ing strength. The bulk of the breast is mostly its 
strongest centre of power, but sometimes another part 
of the body is equally so. In the latter case, no ex- 



32 CIYIL THEOLOGY. 

citement or burning is experienced, but depth of feel- 
ing onlj^but generally a kind of pervading balance, 
suited to rest, exists. This spirit is a perfect matrimo- 
nial nature, and supremely selfish beyond all possible 
description, excluding utterly, uncompromisingly tlie 
least or most distant approach of the negative or devil 
principle, and when directed towards an object, just 
cause for jealousy, creates an indescribable agony. Its 
feelings seem to extend much towards children, and in 
its considerable presence in man makes him miserable 
without some one to embrace and clasp in the arms to 
the breast, pressm-e seeming to be a large part of its 
desire. After having been given much experimental 
knowledge of its various ways of operation, I was 
spending an evening where there was a young girl 
that I had not a serious thought towards, and all the 
attention I had ever paid her was only through my 
common good feeling, and for pastime, and the evening 
passed as usual on such occasions, and no uncommon 
thought had entered my mind, when as sudden as a. 
flash of lightning, I possessed a love for her, and 
thoughts so directed as to cruelly shock me with jcal 
ous anxiety, and during its stay, her face and neck 
wherever visible, appeared to glow with electric fire, 
but before reason could begin to consider the change, 
all as suddenly left as it came. 

The fifth spirit, or spirit of vision, is like seeing and 
knowing together, and appears precisely like seeing by 
light in which our eye is everywhere present, for the 
light itself is our eye by which we behold rights, con- 
ditions, possessions and whatever is in existence. AH 
mental vision belongs to this nature, and it acts only 
in the brain, having no power to give light until it 



THE SEYEX SPIRITS. 33 

touches tliat part of man. The least touch of the 
thirr] spirit in which it is contaiijcd, is felt in any part 
of the body, except directly in the brain, but there the 
only knowledge of its presence comes from its vision, 
so tliere it cannot be felt The third spirit always 
first appears in our inside, so God dwells in us without 
our knowledge, which shows that some kind of a union 
has to take place before we can feel him, so he can 
come into man^s brain and control his vision without 
tliere being any way of detecting his presence. 

The sixth spirit, or spirit of faith, only differs from 
the third in being faith and love together, or faith 
composed of love for its feeling. Like the other spi- 
rits when they arc given to man, it is strong according 
to the amount united with his nature of the same kind, 
and may reach to every degree of faith beneath cer- 
tainty, at which point it is no longer faith. It must be 
remembered, that the nature in man with which it 
unites, is of the flesh, and only has a mental head in 
the brain for its guidance, for on every side the natural 
men differ in this gift the same as they do in the other 
natures of the flesh.' We find men of every variety of 
gift and degree of cultivation in the other nature fear- 
ful, and always looking at the dark side, never being 
able to rest on anything but certainties, while others 
of similar gifts and cultivation in all but faith, seldom 
see the dark side, always look at the bright, and can 
go their way satisfied with believing while surrounded 
with uncertainties on every hand. All men who pos- 
sess any substance of God in feeling, have a living 
evidence within themselves, that his goodness will 
reach to their particular defence and help, and not- 
withstanding all outside appearances to the contrary, 
2- 



34 CIVIL THEOLOGY. 

this belief will cling to them while they possess the 
feeling which gave it. But tho*e who are cold, dead- 
hearted and unfeeling towards others, cannot for this 
very reason see why God should specially watch over 
the welfare and happiness in this world of all who 
trust in him. AH such unfeeling men, if uninfluenced 
by religious education and intelligent, are likely to be 
deists, so through the love with this spirit added to 
its own nature, its power over the faith of man is 
supreme. 

However largely one in Christ may possess this 
faith, he cannot use it witliout intellectual light or a 
knowledge of God's purposes in the matter, or at least 
this has always been the case with myself. But this 
may not have been required before the opening of the 
mental liglit of Christianity began. This necessary intel- 
lectual light for the use of faith is given by tlie spirit ; 
but the understanding of it was the result of bruising. 
We will here give an instance : A young friend I dearly 
loved, and wished would live, fell seriously sick ; but I 
had no fear of her death, because I had plenty of faith 
and had asked for her recovery, and the spirit had 
assured me that for her all was well ; so as she suf- 
fered I asked for her relief and the beginning of her 
recovery. But this the spirit promptly refused, and 
no time that my mind turned to God for this could I 
get the least encouragement. So I thought that for 
some cause she must for a time remain sick and grow 
worse. She continued to sink lower and lower, until 
to all human understanding the last hope of her recov- 
ery had fled, and death was soon expected. Then, in 
no way discouraged or doubting, but beginning to feel 
anxious, I turned to the Lord to sec what all meant. 



THE SEVEN SPIRITS. 35 

Then much of the spirit came upon me, and the Father 
came in such close union that I could almost see his 
face, and the mind and feeling of tlie spii-it for my 
friend Isabella was mighty. So I had no fear of her 
death, and returned home, and not long after the 
second spirit came upon me and showed me a host of 
weapons of different kinds drawn in the West against 
Isabella, all of which had just been slain, so they 
had become withered and dead, and a sword had be- 
come broken and like unto a dead leaf. And I saw a 
division in the clouds, light and love and loving ones 
on one side, and coldness and dark clouds on the other ; 
and saw her have a chance to choose between them. 
Then I thought the change had come and all would 
soon be well ; but she had then fled from this world 
and left her weeping friends to mourn her loss. Until 
this news came I had never once thought that God did 
not tell me in what way He was for her, but I had 
steadily interpreted the mind of His feeling in the way 
I wanted it to come without once thinking of the in- 
tellectual part. 

The seventh spirit is the might of God correspond- 
ing in nature to physical strength in man. This spirit 
puts all things under God's absolute control by its 
ability to crush to atoms all the consolidated matter of 
space by a single effort, and handle all things by the 
miglit of force. When we consider what a being per- 
vades matter and space, alike passing through us and 
we moving in Him without our knowledge, except He 
sees fit to reveal Himself by uniting with our natures, 
it is not hard to see how such a substance possessing 
such strength of pressure can handle all existence at its 
pleasure, even from the motion of thought to the 



36 CIVIL THEOLOGY. 

lightning^s flash. There seems to be a very slight 
difference between the love of this spirit and that of 
the third, in which it dwells, and when given seems to 
evenly pervade the entire person, existing the same in 
the extremities as in the breast or bulk of the body. 

In the gift of these spirits to man no arbitrary 
power is possessed over him, and his freedom to will 
and to act and direct them in his own ways remains 
with himself. For example, we may possess of the 
fourth spirit and by this only have a nature and 
strength of feeling to love with its might, and until 
our will accepts an object for its direction towards, its 
only effect will be to increase the strength of our com- 
mon regard for the opposite sex. But without in any 
way conflicting with this uninterrupted freedom of will, 
God can by surrounding circumstances, which are 
under His absolute control, and by His complete com- 
mand of the feelings and thouglits, direct what His 
spirits give when he wislies to do so, and govern in 
His own way all whose course He wishes to change. 
Remember tlie third and fourth spirits always de- 
sire an object ; so by fixing the thoughts of two per- 
sons upon eacli other sufiiciently strong to exclude 
others from the mind, and no dislike existing between 
them, wliatever depth of feeling is then added in har- 
mony with that state of mind is naturally directed by 
each towards the other and will take predominance in 
whatever particular thing placed uppermost in the 
mind by tlio second or other helping spirits. The 
happiness of existence as we arise into the feelings of 
God, when objects can be found for their enjoyment 
with, is utterly beyond the reach of the imagination of 
man, and can only be known by experience. But they 



FIGURATIVE LANGUAGE. 37 

also make bin capable of suffering correspondingly 
great misery. So under many circumstances their gift 
might only cause sorrowfulness and suffering to such 
an extent that the man would gladly return for a 
season from their strength, and even struggle with all 
his might to do so. Such a similarity exists between 
the natures of God and of man that the latter may 
arise into the former without knowing at what point 
Divinity begins until after ascending high enough to 
discern all truth. 



CHAPTER II. 

EXPLANATION OF FIGURATIVE COMMUNICATION. 

The explanation of figurative communication, so far 
as is necessary for this volume, must now be examined 
into before proceeding further. In this the human 
body is divided into four quarters, by a, back and front 
half, and a right and left half. Work is divided into 
two principal classes. The first class only manifests 
and foreshows by bodies of natural size ; the second 
class really works and foreshows by bodies of minia- 
ture size. Every particle of a figure has a meaning, so 
all of it present speaks. The human form is used 
much the most, but seldom appears perfect in any part. 
The feet are the Being in flesh, and the toes are its di- 
vision into five natures, beginning with the nature of 
life for the great toe, and ending with strength for the 
little toe. The legs are ways, and the thighs are de- 
sires, and the hips are means, and another part of the 
body is the fourth nature. The belly is possession, 



38 CIVIL THEOLOGY. 

and the chest is feeling, and the neck is persistance. 
The hands are work, and the fingers tell the nature it 
is in. From the wrist to the elbow is the way of 
work, and from the elbow to the shoulder is desire 
for work, and the shoulders are means for work. 

The head is for work of mind, and the face is for 
showing work openly. The eyes are mental vision, 
the cheeks are face to do, the nose is course of action, 
the nostrils are the inside course, one for the right side, 
and one for the left. The face about the mouth is the 
feeling shown, and the lips are its direct or clear ex- 
planation or pointed action in substance. With many 
chances for observation upon the chin, we are yet un- 
certain about its precise meaning. The teeth are those 
persons dwelling in the feelings of another ; the upper 
teeth work against the way of the figure, and the under 
teeth work for its way. The tongue, heart and otlier 
inside parts of the person have appeared, but not since 
we were capable of making good observations upon 
them. The heart has appeared a number of times, once 
with all the veins and arteries clustered about it, as 
perfectly as in real life, and, so far as I can yet decide, 
it is the temper of the feelings. The head speaks ac- 
cording to it phrenological presence in the figure, and 
takes various shapes for the same person at different 
times, always clearly proving the science of phrenology 
true, and giving great opportunity for observations 
upon it. Sometimes a head will appear with the self- 
ish propensities so developed as to make it a perfect 
round, and sometimes almost a hole will appear in the 
head to show the absence of some principal. A per- 
fect round I have found to be supremely selfish, but no 
more apt to be unjust than any other ^hape. 



FIGUEATIYE LANGUAGE. 39 

The back and front parts of the person agree, in 
character of work, with the back and front of the 
head, one being for intellectual work, and the other 
for feeling work. 

The miniature size of persons, when in simple bulk 
of round- like shape, varies from two and a half inches 
in diameter to fully five. In perfect shape of minia- 
ture size, the common thickness is fully two inches, 
and the height fully eight, and the head and face about 
one and a half inches in diameter, or larger. In nat- 
ural size the face is used much the oftenest, but is very 
rarely perfect ; generally some part is absent, and the 
features out of proper shape, or the face marked with 
different and unnatural colors, or has other figures upon 
it, and sometimes but a small part of it appears. Parts 
of a human face, and parts of an animal's face, are 
sometimes joined for one face, such as a human face 
with the nose of a sheep, or hog, or the mouth of a 
monkey. When the mouth of a monkey appears in a 
human face, the maneuvers gone through by the person 
in acting out the feeling it pictures, is rather laughable, 
and clearly demonstrates the figurative power of ani- 
mals. The lips are frequently drawn up or down at 
the corners to a semicircle to picture pleasure or de- 
jection. So far we have found the face, natural size, 
to vary from five to eighteen inches in diameter, and 
its proportions are as various as those of the head, 
sometimes being very long, and sometimes becoming a 
perfect round. N'ext to the face in frequency of use 
are the breast and eyes. Tliese mostly appear in a sim- 
ple bulk, but sometimes they appear in the most perfect 
form. The rest of the body, when used in pieces, can 
generally be told at a glance by their shape or con- 



40 CIVIL THEOLOGY. 

nectioas with otlier parts, but they possess an almost 
innumerable variety of divisions. Separate parts with- 
out natural form are told by the amount of body in 
tliem. The eye, natural size, averages about one inch 
and an eighth in diameter, and of miniature size about 
three-eighths in diameter. Sentiments are pictured by 
bodies less than one-eighth inch in diameter, and the 
miniature size for them is very small. Sentiment sizes 
are used for writing, but writing, like all other figures, 
only speaks figuratively, and is subject to the same de- 
grees of imperfection that other figures are. What 
appears to be a letter is a word, and what appears to 
be a word is a distinct sentence. Capitals are per- 
sons, places, or things, spoken of or about. Sometimes 
they are in print and of size, for works of the person, 
and made of vision bodies. Further than this, the 
meaning of letters must be told from their size, propor- 
tions, distinctness of outline, position, direction and 
color. 

In combinations of work all larger bodies may be 
composed of smaller ones composed of still smaller, 
yet bodies cither of simple form, or streaks, curves and 
outlines, to represent that form. Any smaller body 
may be prolonged to a streak, sufficient in length to 
measure the depth of another, or describe it by a 
curve, and thus show the work of one body through 
anotlier. A figure upon another body is a work 
used by' that body ; such figures are often numerous 
on the breast, and frequently appear upon the face. 
We have found all long bodies to be destitute of sel- 
fishness, and round ones right the reverse of this. 
Every description of cavities are to receive something, 
and rounds are for giving. The size of the cavitv 



FIGURATIYE LANGUAGE. 41 

tells the description of the work sought. The direc- 
tion, size, shape, outline and position of the body, 
shows what done for the purpose. A square, or other 
figure, having parallel sides, is work to continue, or 
prevent an end, and a point is to make an end. A 
frustum speaks of an end in the future. Different 
shaped figures are known by the amount of body they 
possess, but allowance must always be made for den- 
sity, because bodies are often largely expanded to 
show an indirect or scattering work. From observa- 
tions, under the most favorable circumstances, I have 
found numeral figures to be for the extent of work 
instead of for numbers only. The cross, for delay,- 
change, or to perplex, appears in many ways. 

Beasts are used instead of the human form whenever 
any one comes under government to us, and they are 
divided up to suit for anything the different parts of 
the person^s picture. Different animals are also 
mingled, for I have seen the head of a bear with horns 
upon it, and at anotlier time the head of the same 
animal with the ears of a horse upon it, turning about 
to listen in different directions. I have also seen the 
head of a deer with the horns of an ox upon it. Of 
all the beasts I have yet seen acted out, the cat and 
panther are the fieryest and most cutting in their 
works. Horns always appear to be something used by 
the figure for defense, and often prove to be other 
individuals. 

Birds are used to picture works of the person it- 
self, or physical action. Such as requires the labors 
and motions of the hands, feet, body and countenance. 
Birds are also subject to many divisions, and are often 
used in parts, or imperfectly formed. The eagle so far 



42 CIVIL THEOLOGY. 

has appeared much the often est, and seems always to 
be used for self-reliant persons who trust to their own 
ways and abilities. A great variety of birds seem to 
be used, but amongst all I have learned to hate the 
chicken most, still so great is the scope of all figures 
that it may sometimes not be so very bad. The 
chicken hawk so far has only appeared for such per- 
sons as the cat and panther are used frequently for. 
A lone wing is simply a work which the kind of a 
wing and its degree of perfection, and its outline, 
position, direction and color describes. A work like 
one looking angry, and refusing to notice us as they 
pass by, is shown by a picked bird that reveals the 
ruff skin the feathers covered. Sometimes the feathers 
are perfect, and sometimes neither feathers nor naked- 
ness appear, and still the bird is very distinct. To 
picture the threatening of a man swinging his arms for 
fight, the bird makes cock-fight demonstrations in the 
direction of tlie work, throwing its feathers open, and 
its wings from its breast like a chicken, threatening 
without spurring. If the bird has a neck and tearing 
bill, he will hang on and try to hurt. 

The vegetable kingdom is used to picture the works 
of the feelings of the natures. The soft or leafy sub- 
stance pictures work of feeling only, but the hard or 
woody substance joins with the feeling real, mental 
strength. The size of the tree always agrees with the 
body for which it stands, varying from the depth of 
the breast to very small. I have seen in each organ 
of a figure of the back of the head, a broad topped 
foliage clad tree, and notwithstanding this small size 
all were distinctly formed. Trees sometimes appear 
forked, as if to represent the right and left divisions of 



FIGUEATIVE LANGUAGE. 43 

the head, and sometimes a single fork of such a tree 
appears, but they are divided up in many ways the 
same as other bodies, and often the leaves only appear, 
and sometimes but a single leaf, and the tree takes 
many different proportions. All the sizes visible about 
it must be considered, even to the stem of the leaf, and 
interpreted according to their thickness aud length. 
If a person in a burst of passion from the breast that 
reveals itself through the expression of the face makes 
anything known, its figure is a breast composed of 
leaves of size for miniature works of the face. If a 
person show their mind in a burst of anger, there will 
be wood for the substance, and leaves for the expres- 
sion of feeling, in the manners or countenance, and the 
size of the tree tells the nature of the work, but with- 
out mental substance there is no wood. A fio-ure of a 
rod with leaves upon it I once had good opportunity 
to observe the fulfillment of, and it appeared to be a 
work of feelings and mind for correction, and its old 
worn dead and torn leaves proved to be wounded and 
worn out feelings. Tliis rod was of an apple tree. 
Leaves of different kinds we cannot now take tlie space 
to explain. In one instance a weeping willow was 
used for a work of jealousy. We have had the best of 
opportunity to observe the fulfillment of vines at several 
different times, but have never yet received of their 
fruit in figures, or of any other kind of fruit except the 
apple. So far we have seen the grape vine used only 
for the enjoyment of matrimony, and its branches for 
the offspring. For honest matrimony the vine is 
coiled in a continuous ring from the center outward, 
growing larger like the coil of a rope, but for base 
ludeness the vine is straight, or but little curved 



44 ClYIL THEOLOGY. 

We have received and watched, acted out, many small 
pieces of vegetable vines like the wild buckwheat, and 
have seen such like vines coiled around something else 
fulfilled, and all of them were for love affairs, the 
embrace, etc. Flowers are visits. We have seen the 
rose used for pleasant visits . of courtship. And the 
marj^gold for visits of deserve in the fourth nature. 
The wild rose w^e have seen used for a pleasant visit 
between the same sex. 

Colors are an important part of figures, and speak 
with great power. A deep, dark, lively red, like 
•pure healthy blood, is a work of the second nature. 
A lively brass yellow is force of feeling, or of any 
other kind. Blue is work of love. And green is love 
and force combined. Purple is any kind of strength. 
Scarlet so far has always proved to be talk, and seems 
to have no other direct meaning. A pure white is 
judgment, answering in character to the Holy Ghost. 
A dirty or smoke color is rule, and is always used 
when the work is caused by a desire to rule and have 
its way. A gray white, like the sun, is vision. This 
last color is much used, and varies from clear gray 
white to the deepest of black, and is a great uncoverer 
of deception, for it reveals the precise vision of the 
person's work. For an example of this, suppose a man 
promises to go with us to a place, and when the time 
to start approaches he refuses to start with us, saying, 
that for a short distance he will go on another road 
and meet us at a point on the way, aiming by that 
means to easily avoid going with us at all, then the 
figure showing his refusal to start with us will be of a 
gj;ay white, for he saw that he would not go, and his 
sentiments concerning the way he would go would ap- 



FIGURATIVE LANGUAGE. 45 

pear with the white figure, and be of deep black 
because all lies, or without vision. 

The deep, dark, lively blood red is the only color of 
all that does not enter into combination with all the 
rest, and appear in different degrees of depth, but this, 
however scattering and obscured in the figure by other 
colors, always remains of the same depth, and purely 
free from combination with others. Pale sometimes, 
unites with other colors witliout seeming to decrease 
their depth, but only give them a dead cast. Any 
kind of death is pictured by the pale color. All the 
other colors unite in different proportions, giving 
many different degrees of depth and different shades 
of color, that must be interpreted from the amount of 
each present. 

These figures are seen by the natural eye the same 
as we see any material substance. Sometimes they 
appear in the daytime, but nearly always after retiring 
to bed. When a number of different figures appear 
on the same day, with a considerable space of time 
between them, these spaces point out indefinite periods 
of time between their separate fulfillments in the fu- 
ture. In such cases, as also in nearly all otliers, the 
work of the first figure begins sometime during the 
first day after its appearance, or is then ready to do so 
on the first favorable opportunity it receives. And if 
we get its subject or the cause that brought it into ex- 
istence, then we know how to understand all the other 
figures revealed on that day, for every thing is divided 
into subjects and similars, and revealed in classes, so 
one figure gives a key to all the rest. This key can 
often be gotten from some of the figures, or very nearly 
so, without having to wait for observations on the 



46 CIVIL THEOLOGY. 

first. Many things about figures help to reveal the 
subject, and some figures directly tell it. Among these 
are certain parts of the body in certain positions, and 
also the crab, lobster and scorpion. The round flat 
crab is for the breast. Tlie pinchers and stiugs of 
these animals are their leading features. Things re- 
vealed, no part of which begin until far off in .the 
future, seek a similar for their explanation in some- 
thing absorbing our attention at the time chosen for 
their revelation. We have had a number of our own 
works revealed to us in this manner. 

In figurative communication every part of the room 
has a different meaning. For convenience of explana- 
tion, suppose our head to occupy the centre of the floor, 
and then observe the following divisions and their 
names. A perpendicular plain passing through our 
head parallel with our body, cutting the room into 
^ right and left sides, is the divide. A perpendicular 
plain passing through our head, cutting the divide at 
right angles, is the line. The room between the line 
and wall at our feet agrees in meaning with the front 
half of the person, and between tlie line and the wall 
at our head, it agrees in meaning with the back half 
of the person. A horizontal plain passing through 
our head, is the bottom, and below this figures seldom 
go. The room is for the prophet, and the part of it 
the figure appears in, tells what quarter of him a 
knowledge of is sought. All the left side of the room 
is for the works of our principles, and all the riglit 
side is for the works of our person, or what we will do. 
And this too, is the meaning of the riglit and left of 
all figures. For convenience we call the front half of 
the room Conjunction, and the back half Opposition. 



FIGURATIVE LANGUAGE. 47 

Opposition and conjunction walls are third persons 
used by the figure in its work or conversation with the 
prophet, but the line is direct to the propliet, although 
figures at either may direct their work towards the 
other. On the right or left wall is to keep us 
from doing as we have been, or prevent us from do- 
ing something, and on the divide is to make us do 
something, so half way between these points are neu- 
tral in this respect. When a figure wishes to make us 
do something, it may appear upon the left wall to keep 
our principles from interfering^ and vice versa. Figures 
■ at the bottom think we will ^ive them their way in the 
matter, but at the top all hope of this is lost. The 
change of meaning from these points is proportional 
to the distance from each towards another. 

Figures often appear at one point and move to an- 
other, and sometimes stop on the way to continue their 
work from another position, and sometimes stop at the 
end of their course awhile, before vanishing for the 
same purpose. Such stops are seldom, but figures 
often change their appearance on the way, or have ad- 
ditions to them after first appearing, and sometimes 
when they do not change their position, they still move 
within themselves to reveal some change or internal 
struggle. A moving figure works with the mind, in- 
dicates by the point at which it first appears, and 
arrives at our mind on the line at which it stops, and 
conies to the position indicated by the room where it 
vanishes. The velocity of the movements reveal com- 
parative time, which is long or short according to the 
nature of tlie work to be accomplished. No time pic- 
tured either by the velocity or distance moved, or by 
the space of time between the appearance of different 



48 CIVTL THEOLOGY. 

fio'ures of the same class, is definite to human under- 
standing, for the carefulest of observation with a good 
time-piece and the best of chances for trial, have led 
me to abandon all attempts to discover future times by 
figures. 

When a figure faces down, it works to have its way, or 
get to where it can do so, but facing up works for our 
way of doing. Facing the divide refuses to let us rule, 
but facing from it grants us full sway in the matter. 
Facing the line is for ourselves, and facing from it is 
for third persons. The change of meaning from these 
points is in proportion to the angle of change in the 
direction faced. Works intended for perfect harmony 
w\t\\ our own in every direction, could not be revealed 
by figures, because the nearer the approach to that the 
more directly from our head would the figure face, 
nntil all its outline would be swallowed up in the direc- 
tion, and nothing remain. This explains the face 
direction of a long, round body, for sucli I have al- 
ways found to either face downward or horizontally, 
unless changed from this by outline. 

Figures generally have a direction wliich sliows the 
tendency of their work. This is a very important 
part of tlie information they give. When their direc- 
tion is upward, like a man standing upright, it shows 
their drift towards coming under our control, but when 
the direction is downward, it is right the reverse of 
this. When directed towards the divide, they contend 
with us, but when directed from it, their tendency is 
to let us rule them. When directed towards the line, 
their tendency is towards our own mind, but when di- 
rected from it, their tendency is towards third persons. 
A point directed up, is to make an end of coming under 



FIGURATIVE LANGUAGE. 49 

our control, so directed downwards is the reverse. A 
point directed towards the divide, is work to end con- 
tending with us, and directed from it, is to end our 
ruling in the matter, and directed towards the line is 
to end something about ourself, and directed from the 
line is to make an end about third persons. The varia- 
tion of meaning from that of these directions is in 
proportion to the angle of change from one point to- 
wards another. 

The outline of a figure is one of the most important 
means they have of revealing work. When the out- 
line is perfectly distinct in every direction, then the 
work of the figure also is. But just in proportion as 
the outline departs from precision, does the work also 
depart from outline direction until all is confined to 
the face and drift. The outline work is distinct from 
all other, and must not be confounded with the drift 
when both are in the same direction. To see the im- 
portance of an outline, suppose a figure directly on the 
divide, then it would be aiming to make us do some- 
thing, but as long as its right and left outlines are per- 
fectly distinct, our principles and works are given 
absolute sway over the person, but the instant these 
become lost and dissolving, neither are any longer re- 
garded. The meaning of the different parts of the 
room explains the outline in different directions. 

The natural gifts in the flesh are fixed, and cannot 
be changed either by education or habit, however much 
their false and unreasonable action may thus be des- 
troyed. Some have so small a gift of cheek that they 
can hardly look a man in the face in any important 
affair or trying circumstance, while others can have a 
face for almost anything. This gift in man governs 
3 



50 CIVIL THEOLOGY. 

the amount of body in a figure for work of the face. 
The feelings of some are very easily excited, and they 
quickly give way to the impulse of the moment, while 
others are alwaj^s very cool and considerate under all 
circumstances. This gift governs the amount of body 
in a figure for the breast. Some who are very cool in 
their ways, have a countenance so expressive that it 
reveals all their feeling, while others, very excitable, 
have an almost expressionless countenance. This gift 
governs the amount of body in a figure of miniature 
size. The great difference in the amount of substance 
used to reveal the different individuals by their gifts, 
gives an easy but not certahi clue to the one the figure 
stands for, for two may be so near alike in some gift, 
that we cannot always tell the difference. But so ex- 
tensively have we been informed of future events in 
this way, that all our familiars quickly became well 
known to us in figurative language. 

A knowledge of the future when it is dark is a cruel 
burden to be borne, that blissful ignorance can remove 
far from us and let hope lighten our way onward, 
until we are prepared by gradual wear to far more 
easily endure its weight. My heart swells with grati- 
tude for this blessing upon myself in the past, and the 
almost innumerable blunders I have made in finding 
my way to a tolerably correct understanding of the 
general principles of figurative communication, many 
of which were extremely mortifying at the time ; all 
sunk into significance when compared with this great 
support of myself in the greatest trial of my life. 
These figures had appeared to me some for many years, 
and in one instance, when sick and discouraged by 
medical council, they gave me a remedy by which I 



FIGUEATIVE LANGUAGE. 51 

was quickly healed, although at the time its use was 
nearly guessed at, aud tried through experiment to 
see if the figure was for this purpose sent as an answer 
to my prayer. In the beginning of A. D. 1861, they 
first began to appear in perfect human form. This at 
first I did not know what to make of. One with a 
walking-cane in his hand, and with the sharp ears of 
a fox upon his head, turning about to listen in different 
directions, and also with a very selfish looking head 
and face, importantly stepped up, that I thought must 
be a devil sure. Another figure consisting of a bed, 
with the appearance of a person covered up in it, and 
a man in a position to retire, that looked so sneaking 
that it disgusted me, appeared near the same time on 
another day. This made me think that there could be 
no good in them, and I wondered why I was bothered 
with such trash. But they continued to come, and 
some that were easy to understand I could not mistake 
the meaning of, and before the year closed I well 
knew from .whence, and figures became my daily study. 
They seem only used to uncover and reveal things 
necessary, or well to know that we cannot by human 
means at our command discover, and are not in any 
way intended to decrease our dependence upon each 
other for common information. But much writing will 
be yet required to make this figurative communication 
easily understood by new beginners at first sight of 
the figures. No language can in any degree speak 
with the precision of these figures, for every shade and 
degree of feeling and action, and purpose, is by them 
uncovered to view. 

We may now, from the unchangeableness and per- 
fection of God, set it down as a fixed fact, that what- 



52 CIVIL THEOLOGY. 

ever rules for the interpretation of figures are. de- 
veloped by this short-hand write, are fully applicable 
to the figures of the Bible. But before proceeding to 
their explanation, we must further consider figurative 
divisions, and the arise of figurative numbers, and how 
we may get subjects from them. I will begin this by 
giving one of them I had a good opportunity to watch 
the fulfillment of. 

A figure eight, each ring of size for a large face, and 
of thickness for miniature work of vision, appeared 
upon conjunction wall half way up and one- third to 
the right, leaning sixty degrees from the divide. 
Then arose in the center of the lower ring, and ex- 
tended rapidly up into the upper, there dividing into 
two parts a body of thickness for miniature work of a 
man, and of length for his face. So far all of light 
gray color. Tlien a deep, black cross appeared upon 
the middle of all, representing the same face in work 
of vision. This is a figure which gives its own subject 
for the figure, eight declares all to be in that extent 
of divisions. So we must hunt a unit that admits of a 
division into eight parts for its explanation, and these 
eight parts making one unit must be composed of two 
persons joined together, because this figure eight is 
composed of two rings made together. Now as all 
figures are about man, we must go to him for the 
figurative numbers, which in this case we find to be the 
six feeling natures and two minds contained in matri- 
monial life, where two joined together make one, as 
man was created before planted in clay. So the sub- 
ject is matrimony, and this the fulfillment of the figure, 
made indisputable. So we may take it for a fixed 
fact that the number eight if rightly interpreted here, 



FIGURATIYE LANGUAGE. 53 

must whenever used figuratively in the Bible stand for 
matrimony. 

We have also had the figure seven appear to us, and 
have found it to stand for the seven natures of one 
man. 

Considering the brain separately, it is clear that 
each nature of the flesh must be there provided, for 
which, with the first nature, would give for it six 
mental heads, one for each sensitive nature. But we 
find all the phrenological organs double, thus dividing 
each of the six into two parts, one for the right side 
and one for the left. So these explain the figurative 
twelve. And these twelve mental heads of the brain 
are again divided into back and front, or feeling and 
intellect, thus giving rise to four sixes, one six for 
each quarter of the person. All of which agree with 
the figurative meaning of the four corresponding 
quarters of the room. These four divisions of the 
body give for the five natures of the flesh the figurative 
number twenty in four fives, and the right and left 
division gives the figurative number ten in two fives. 
Now there is but one way in figurative language to 
describe the separate work of each quarter of the 
brain, and that is to consider each a separate creature, 
and then because each one of the four has an individual 
work to perform for both itself and the other three, 
it must have four faces and four wings, for but one 
character of work can appear through the same figure, 
or part, and for every change there has to be a new 
one. The next important part of the creature for the 
four quarters of the brain would be the feet, to tell the 
true nature of their being. Each must have a right 
and left foot, to show the distinct right and left divi- 



64 CIVIL THEOLOGY. 

sion of the head, and each foot must be divided into 
two parts, to show the less perfect division of the two 
sides of the head into back and front. So the feet 
would be like the feet of a calf. The kind of faces 
each would have cao easily be found from the brain, 
for it is self-evident that each one would have to have 
the same faces of the brain itself considered as a unit. 
The back and front of the head are by nature under 
government to each other, but there is a remarkable 
difference in these governments, for the intellect lives 
on the substance, and is king of the governments of 
the brain. And so may have the face of a lion, while 
the back of the head in work has to be guided by the 
word of the intellect, and lives on feeling. And so 
must have the face of an ox, or of some animal guided 
by words that lives upon vegetation. The right and 
left sides of the brain are so organized as to act inde- 
pendent of each other, and consequently are not 
naturally under government, and so cannot have the 
face of an animal. . So the left side, the one for princi- 
ple, would naturally have the face of a man. And the 
right side, always being for work of the person, would 
have to have the face of a bird. So each one of these 
creatures for the brain would have these four faces, 
and their wings would have to be connected in pairs, 
two and two, to show the close connection between the 
intellect and feeling quarters on each side, and the 
distinct division between the right and left. The 
right and left of four such living creatures might, to 
all appearance, depend upon the position from which 
they are viewed. 

The five natures of the flesh, from which arise ten 
of the mental heads of the brain, are so interwoven in 



GENESIS I. 55 

the body that one appears in the other, so they cannot 
reveal their work in the four quarters by distinctly 
separate figures, but must take the form of four bodies, 
like a body in a body, still each of these bodies may 
have complete forms of its own. Suppose for an illus- 
tration, that we want to picture the work of the flesh, 
natural size, simple selfish form, by its work miniature 
size, then the figure will be a ring of thickness for 
miniature work of man, and of diameter for manifesta- 
tion of his work. And the variety and number of 
works that may be used by another figure take in so 
many figurative bodies that this wheel may be filled in 
an almost innumerable variety of ways, eveu to that of 
hub and spokes if desired, as we know from figures we 
have already seen. And the four quarters of the 
flesh would give four of these wheels like a wheel in a 
wheel. So adding the figures for the body to those 
for the brain we have the curious creature seen by 
Ezekiel, and also part of the key to its important 
prophecy given there, with a similar for its explana- 
tion. We will now apply the principle of figurative 
language to the explanation of man's creation and 
development given in the first three chapters of 
Genesis. 



CHAPTEK III. 



ON THE BIBLE ACCOUNT OF CREATION. 

Theologians, giving credit to St, Paul concerning 
types, shadows, and figures of the Old Testament, and 
acknowledging of divine origin the highly figurative 



66 CIVLL THEOLOGY. 

book of St. John the Divine, give one common con- 
sent that, for some canse, God has seen fit to largely 
commnnicate to man by figures. But, after agreeing 
thus far, the importance of these figures is lost sight 
of, in the general contradiction and confusion as to 
their meaning. But the keys to figurative language 
are now given man ; and we will give the reader a 
peep into their prophetic records. 

Adam, the first man of the Bible, was made of dust 
of the earth. Dust as a figure, is of size for senti- 
ments (see page 40) ; and we have shown (pages 37- 
40) that man's form is used in figurative language to 
manifest his sentiments on some one subject, and not 
for any part of the man himself in substance. So 
Adam was of red eartli, because that color prefigures 
personal mind. Then, as Adam was taken from the 
ground, it must prefigure the forces of man in sub- 
stance ; so all the descendants of Adam must prefigure 
works springing from the work typified by himself 
and Eve. But, as a figure, Adam could only typify 
manifestation of sentiments of God, because he was 
said to be made in the image and likeness of Him, 
so even Jesus of E'azareth cotild not have fulfilled the 
work prefigured by Adam. As he made no dis- 
covery to man of God's sentiments of civil rule for 
protection of the generative force of man, any fur- 
ther than contained in the Ploly Ghost and spirit ot 
life, so matrimony, a prominent part of Adam, was 
by him virtually ignored. And Jesus, By being one 
of a figurative nation, became himself a prophetic fig- 
ure of a certain character of work in a man. The 
Israelitish nation, throughout its generations, pre- 



CHAPTER m. 67 

figured works of one man, and Jesus bv his death and 
resurrection, prefigured a death and resurrection of a 
work in civil life we wdll hereafter explain. This 
typical work of Jesus explains why he confined his 
work to his own nation, and said the children must 
first be fed ; and also accepted and confirmed the 
Jewish notions concerning Hades, the subterranean 
place where was located Paradise, called also by the 
Jews " Abraham's bosom " — and where was located 
the terrible lake of fire for the wicked (see Josephus 
on Hades). Because the difierent characters of work 
of sentiment live in our feelings of the flesh, typified 
by the earth after they die or are slain, and may, by 
return of similar circumstances or more favorable sur- 
roundings, again revive and become eternal ; but all 
such works of sentiment cannot thus revive, so some 
of the Jews rejected the doctrine of the resurrection 
to prefigure this. 

That the account of creation in Genesis' is figurative, 
we can finally prove beyond a reasonable doubt ; but 
the proof only becomes irresistible as we advance in ex- 
planation of the Bible. To discover the subject ot 
each day's creation we must find a working force of 
God for each day, that has nothing in common with 
the force for any other day's work ; or some of the 
works of the different days would be alike in nature ; 
and all these different forces united nmst complete 
the being of God, for no part can work without sup- 
port from the rest, and all are required to make a be- 
ing in his own image. So, the days of creation being 
seven in number, the work on each one must be ex- 
plained by some one of the seven spirits or funda- 



58 CIVIL THEOLOGY. 

mental forces of Man. We find that, on the third day, 
vegetation, the only appearance of life within the 
earth visible upon its face, Avas created ; so man's vis- 
ible works of feeling hold the same relation to his 
living body that vegetation does to the earth, thus 
agreeing with our definition of it. So God, to show 
himself the original creator of such works of feehng, 
informed us that he made every plant before it grew. 
On the fourth day, the sun, moon, and stars were 
made. Now it requires but little thought to see that 
all mental light is developed by the generative force 
of man, and for its benefit; so the work of this day 
belongs to that Spirit of God. This explains why the 
eun, that holds the earth in its orbit, was not made 
itself until three days after the earth was formed. 
Man's mental vision iiolds the mental light of all his 
Beven forces within its composition. So the light of 
the sun, to prefigure this, is divided into seven fun- 
damental colors. The personal force that does the 
communicating, refiects the light of our mental vision 
as the moon reflects the light of the sun ; thus making 
the moon a figure for the mental light thus given. 
And the stars accurately typify the mental light of 
the smaller forces arising from divisions and combi- 
nations of the sensitive forces. The firmament in 
which these planets are placed, nicely typifies the 
brain of man, created destitute of feeling, to give 
freedom in play of thought ; and divided into phre- 
nological parts for difi'erent characters of mind, hav- 
ing their mental lights typified by difi'erent constella- 
tions. On the second day God created the firmament 
in which the luminaries were set, and said : " Let it 



CHAPTER m. 59 

be in the midst of the waters, and let it divide the 
waters from the waters ; and God made the firma- 
ment and divided the waters which were under the 
firmament from the waters which were above the 
firmament." K the solid eai-th is a figure for the 
ficsh, then the water must be a figure for the 
personal force of man, existing only in mind ; and 
Eev. 17 : 15 proves this to be the case. So in the 
brain where this water abides, must be the firma- 
ment here created, that divides the waters, or mind, 
from the mind, by its different phrenological parts. 
In figurative language, that which is below controls 
the action of that above (see page 47). So, if our 
definition of this day's work is correct, God's division 
of the water under tlie firmament from those above it 
must appear in tlie phrenological organs of the brain. 
So we find, throughout the head, all controlling mind 
placed beneath, as in Destructiveness, Secretiveness, 
and Cautiousness ; Destructiveness below, then Se- 
cretiveness next above, because given action by Des- 
tructiveness ; and Cautiousness next above them both, 
because given action to by them both. Or, as in Ama- 
tiveness, Philoprogcnitivene=s, and Inhabitiveness, 
Love of Children •coming next above Amativeness, be- 
cause dependent upon it for action ; and love of home 
coming still liigher up, because made necessary by 
both the other faculties. And with similar accuracy, 
we find the intellectual organs located ; and the or- 
gan of veneration we find in the top of the head, 
because every other organ of the brain adds to its 
sphere of action, so the application we make is fault- 
less. On the fifth day, the waters were made to 



60 CIVIL THEOLOGY. 

bring forth their living creatures. The only active 
or living works of man that live only in the mind 
typified by water are called into existence by mental 
vision, as one can quickly see ; so the living creatures 
of the water prefigure works of sciences ; and this day 
refers to extent of work in development of man's 
mental vision. So Jonah, whose figurative work, we 
understand, was swallowed up by the great fish, to 
show that a certain character of work he prefigured 
would be swallowed up for a time by a great work 
in the science of figurative language. I believe all 
theologians agree that beasts typify govei*nments. 
jS'ow it is at once self evident that no character of man 
comes under government to any kind of work, except 
by his faith concerning it ; neither will he manifest 
his sentiments, except by direction of his faith. So, 
the day God created man and beasts must typify ex- 
tent of work by God for development of man's faith ; 
so, here Adam was created in the likeness of God to 
begin the development of religious faith from his 
manifestations. Before beginning any work we 
should determine whether it is right to do so or not. 
So, the creation of judgment, to determine right and 
wrong in principle would come on the first day ; for 
nothing can be properly commenced without its con- 
sent. But, until oar judgment is made like God's 
judgment, by being created in its likeness, it gives 
the flesh no valid or fixed form of action. So, in this 
day the earth was without form, and void and dark- 
ness existed upon it, until God gave mental light for 
judgment by commercial pursuits and conflicts. 
Mental force for works in strength cannot come 



CHAPTER in. 61 

until the other forces of man give support and 
direction to his strength ; so the typical day for its 
development comes last ; so on this day God finish- 
es his work and rests. Thus, you see, that the ac- 
count of creation, taken as a prophetic figure of the 
creation and,development of man, is without a single 
exception, sound, sensible, clear, and strongly proven 
by its internal order and completeness. It also confirms, 
as far as it reaches, all the definitions of figures we 
gave from observations on figures to ourself. But, if 
taken literally, we encounter the following difficulties : 

First, The six days' work of creation are clearly 
proven by their Bible context, to each be a period of 
twenty-four hours ; and the science of geology proves 
to a reasonable certainty, that God took many thou- 
sand years to make even this earth. 

Second. The genealogies of the Bible prove that 
Adam was created only about six thousand years ago ; 
and there are conclusive evidences in the monuments 
of Egyptian worship, and in recent geological discov- 
eries, that man has existed upon this planet for over 
twenty-five thousand years, if not for hundreds of 
thousands of years. 

Third. God, by the firmament, divided the waters 
that were above it, from the waters that were under it ; 
and then made and set the sun, moon, and stars in 
this firmament, as if this planet was the point of first 
importance in all creation, and other things so de- 
pendent upon it that some of its waters had to be 
sent far beyond planets much larger, and fully as 
well watered, even beyond the 'milky way, and most 
distant fixed stars. 



62 CIVIL THSOLOGT. 

Fourth. The waters were required to bring forth 
the fowls that fly in the open firmament of heaven, 
and they obeyed in violation of all the laws of such 
life existing since Adam, or at an earlier date, as fos- 
sil remains indicate. 

Fifth. Difficulties in the way of taking the Gar- 
den of Eden literally, as it cannot be reasonably dis- 
connected with this account of creation. In this gar- 
den was the tree of life, and the tree of the knowl- 
edge of good and evil. Curious vegetation, if taken 
literally. Curious to think of a snake literally convers- 
ing with a wom an, to persuade her. And curious, also, 
to think of a garden watered by a river rising up out 
of its midst, that Josephus, who had access to many 
sacred writings not contained in our Bible, says ran 
round about the whole earth, and then was parted in- 
to four heads ; and both Josephus and the Bible, 
make these four heads the rivers Ganges, Tigris, 
Euphrates, and the Nile of Africa ; all of which have 
now been traced to their sources, vast distances apart. 
But, how natural is all this when considered figura- 
tive prophecy ; for then the manifestation of feeling 
in mental force, that never dies in the spiritual flesh, 
received of God, gives the tree of life, the leaves ol 
which, in the ISTew Jerusalem, are for the healing ot 
the nations, because of the love they show. And a 
work of feeling in mental force in judgment, when 
possessing the Holy Ghost, is the tree of the knowl- 
edge of good and evil. So, the first pair, created in 
the likeness of God, were only forbidden to eat of 
the fruit of works of feeling in judgment, which 
would be the punishment or change it produced. 



CHAPTER m. 63 

The serpent prefigured a character of man under 
goveroment to possess, because it is nearly all belly, 
and is organized accordingly. So, in the fulfilment of 
this figure, Eve was decei'/ed by a desire to possess, 
for supporting food, the fruits of a work to punish 
for crime in Christ's civil reign, because she was 
taken out of Adam, who was made in the likeness of 
God. All this was accurately fulfilled in our com- 
mencement of Christ's civil reign. The river arising 
out of this garden speaks of the mind arising up 
from the feelings of the flesh, and becoming di- 
vided into four heads in the brain, by the intellec- 
tual organs being located in the front half of the head, 
and the feeling organs in the back half; and by all 
the organs being double, to give one half for works 
for principle, and one half for works for the person. 
This definition of the river explains why the best 
authority says it ran round about the whole earth be- 
fore it was divided. So here is one key to the figu- 
rative meaning of the countries through which these 
rivers flow, because from the camp of Israel and the 
Tabernacle, and the account of these rivers given in 
Genesis ; and from the fulfilment of many figures of 
the Bible, we learn that the East is used for works of 
principle, and the left side of man ; and that the west 
is used for works of the person and the right side ot 
man ; and that the nortli is used for feelings, and the 
back half of man ; and that the south is used for in- 
tellect of principle and work, and the front half of 
man. So, the Tigris typifies mind for principle, and 
the Ganges typifies mind for intellect of principle, 
and the Euphrates typifies mind for feeling to work. 



64 CIVIL THEOLOGY. 

and the river Mle tj^pifies mind for the intellect, or 
time and mamner of work. And we iind the nations 
of Europe, Asia, and Africa, to be prophetic figures of 
characters of work in this nation, now mostly fulfilled 
during the last few years. And by the frequent use 
of these rivers, countries, and nations as prophetic fig- 
ures they so often sustain and prove each other's use, 
that an irresistible network of evidence of their mean- 
ing is finally given. 



CHAPTER lY. 

KEYS TO FIGURATIVE PROPHECY FOUND IN" THE DIVI- 
SIONS AND COMBLNTATIONS OF THE SEVEN FORCES OF 
MAN. 

It is self evident that every particle of force with- 
in a man, strong enough to prompt hitn to .manifest 
its sentiments, would require a being of work pre- 
figured by the feet ; and a walk prefigured by the 
legs ; and laws of action prefigured by the loins, or 
generative force ; and a possession for support pre- 
figured by the belly ; and a work of life prefigured by 
the breast ; and a persistence prefigured by the neck ; 
and a mind prefigured by the head ; and an open 
manifestation of these things, prefigured by the dif- 
ferent parts of the face. As all moral, religious, civil 
and individual works spring from the seven funda- 
mental forces, namely : Judgment, Individual Mind, 
Life or flesh, Generation, Yision, Faith, and Strength, 
it follows that the natural numeral order of these 
forces^ which order we find clearly maidfest in Ian- 



CHAPTER lY. 65 

gnage, in the seven messages to seven chnrches in 
Asia, Eev. 1 : 3, and also manifest bv easily under- 
stood ficrures in the account of creation. Gen. 1 : 3 
gives a key to the seven horns, seven eyes, seven 
lamps of fire, seven seals, seven trumpets, and seven 
vials of wrath of Revelations, by showing from their 
nature and numeral order, the meaning and work of 
each number of figures. And it also follows that to in- 
terpret as figures, the vast number of difierent works 
recorded in sacred and profane history, each of which 
must have been prompted by substances arising from 
some division or combination of these seven forces, we 
must discover a means of determining the precise na- 
ture and combination of force each prefigures the 
work of ; and for this we will now give the general 
rules, witk some of their applications. 

As the six sensitive fundamental forces must each 
have mental force of its own, and will develop men- 
tal light by its own action and for itself, they give 
the brain six diff'ereut characters of mind, or mental 
heads, and these explain the six cities of refuge in the 
Holy Land, by their tribal relations. But the dis- 
tinct right and left divisions of the brain, that makes 
all the phrenological organs double, to give one side 
for work of the principles, and one side for work of 
their persons, divides the mind of each of these men- 
tal heads so as to give twelve complete divisions — six 
for the principles of being, and six for their persons. 
As five of these mental heads draw their mental force 
from the five difierent natures of forces in the fiesh, 
each must draw from a different character of the fiesh 
like in substance to itself, thus showing ten divisions 



60 



CiriL THEOLOOY. 



of the flesh, five for works of principles, and five 
for works of their persons. So twelves and the char- 
acters arising from them, are mental forces ; while 
tens and the characters arising from them are char- 
acters of feeling of the flesh. These twelve mental 
forces give the figurative character of each of the 
twelve divisions of the Holj Land, and of the twelve 
tribes of Israel inhabiting it. The figurative charac- 
ter of each tribe is gathered from the numeral order 
of the birth of Jacob's twelve sons, and from the order 
commanded to be observed in engraving their names 
in the two stones upon the shoulders of the ephod, 
interpreted by the numeral order of the seven spirits 
or forces of Grod. The twelve apostles of Jesus gave 
one apostle to prefigure his work by each of these 
mental heads, apart from its unit of character, and 
thus gave the mind , Judas and other noted apostles 
as figures represented the work of. Also 

the twelve princes of Ishmael, and tlie twelve gates 
of the holy city, are explained by these twelve men- 
tal heads or divisions of mental force. The gate of 
the city belonging to each division is found from the 
order in which the Israelites marched and encamped 
by God's direction while in the wilderness. 

The ten divisions of the flesh interpret the ten 
generations of the antediluvian world, thus giving a 
correct idea of Adam as a figure, and of the genera- 
tion of Noah. These ten divisions also give rise to 
ten different classes of law for protection of the flesh ; 
five to prescribe principles, and five to prescribe 
works of the person. These ten classes of law are pre- 
figured by the ten commandments, written on the 



CHAPTER IV. 67 

two tablets of stone Trhile Moses was on tlie moun- 
tain communing with God. The commands them- 
selves prove this, bj five of them referrln^^ to princi- 
ples, and five of them to works of tlie person. But 
these two stones indicate a back and front division of 
man, as thej were written on both sides ; and there 
must be a means of determining the time and man- 
ner of acting towards second persons, and this re- 
quires intellect apart from the stronger mental feel- 
ings. So, in figurative language, man is also divided 
into a back and fi'ont half, but less distinctly than in- 
to right and left halves, as the writing upon the 
stones, and the location of the feeling organs of the 
head in the back half, and the intellectual organs in 
the front half, by their merging line of division, 
show ; and also the rest of the body. So the back 
and front of the brain, by drawing their mental force 
from diflferent substances of the flesh, divide the flesh 
into a substance furnishing mind for the feeling or- 
gans, and into a substance furnishing mind for the 
intellectual organs. So each side, thus divided, has 
in the brain tw^elve diSereut characters of mind ; and 
in the body ten dififerent characters of flesh or feeling 
— making, in all, four sixes in the brain, and four 
fives in the flesh. These divisions, and the forces 
arising from them, we call second person extent of 
forces, because required for action towards second per- 
sons or objects. The four quarters thus formed give 
the figurative meaning of the four quarters of the 
earth, and heaven as used in figurative prophecy. 
These twenty-four different mental forces, and their 
seats in the brain, give the dififerent characters of the 



68 CIVIL THEOLOGT. 

twenty-four elders and seats seen by the Evangelist in 
and about the throne of God. The twentj-four courses 
of the priests and musicians of the temple, and the 
twentj-four kings of Judah that reigned in succes- 
sion next after the Judges, are also interpreted by 
them and their own period. The character of each 
one is gotten by counting down through the divisions 
for principle first. As every one of these four sixes 
of the head modify some work of every one of the 
four fives of the flesh, they multiply together, making 
480 different additional characters of forces. But 
every one of these four sixes modifies the action of 
every otlier one of them ; so the twenty-four squares 
itself, making 576 additional characters of force; and 
the twenty of the flesh does the same, thus giving 
400 more. But each one of these four hundred of 
the flesh is subject to modification by every one of 
the 576 of the mental head ; thus giving 230,400 
different additional characters of force. But a little 
tliought proves that each number of a quarter modi- , 
fies the action sometimes of every other one of ita 
own quarter ; so the numbei's of each quarter square 
themselves, giving 36 for each quarter of the brain 
and 25 for each quarter of the flesh ; so their 
modifications of each other throughout the squares 
give 20,736 for the brain, and 10,000 for the flesh. 
And the modification of each one of these mental 
characters by every one of the ten thousand of the 
flesh gives 207,360,000 more different characters of 
force. But a multitude of forces, different from any 
yet given, are required for works concerning third 
persons, as when we act concerning God, or human 



CHAPTEE rv. 69 

agencies and means. In snch work, we Iiave for 
mental forces the back twelves multiplied by the 
front twelves, and their product multiplied by the 
twelves on the left side for works for principles, and 
on the right side for works for persons — making 3,456 
additional mental forces ; and by the same necessity 
we get 2,000 more forces of the flesh ; and by the 
niodification of each one of these third person forces 
of the flesh, by every one of the third person 
forces of the brain, we get 6,912,000 more new char- 
acters of force. Already, the difierent characters of 
force we have given number over 214,500,000 ; and 
still we have the square of the four third person 
twelves of the brain and their product, and the same 
of four third person tens of the flesh, and the modifi- 
cations of these characters of the flesh and brain by 
each other, which makes the whole num'Der over fifty 
times the present population of the whole world ; and 
yet we have not given one single character for the per- 
sonal force of man represented amono: the Israelites 
by the tribe of Levi. This would add about one 
twelfth more to the number. And there are yet vast 
armies of forces arising from modifications ; such, for 
example, as created the forces the 144,000 that stood 
on Mount Sion with the Lamb (Rev. xvi.). Prefig- 
ured works of this number, you will observe, arise 
from the square of twelve first pei-son mental heads 
of the brain, modified by a third person extent of di- 
visions in the flesh, arising from the back front and 
one side ten ; thus showing the same modifications 
between first, second, an^ thii*d person extents of di- 
visions that exist within themselves. And all these 



To CIVIL THEOLoar. 

different characters of force are not only demonstrable, 
but self-evident, in the very nature of man. And, 
whether every one of them in man is strong enongli 
to cause action that would require a man to prefigure 
the work of, or not, is immaterial to our object ; for, 
doubtless, all such forces in God are sufficiently strong 
to require a human lifetime to prefigure their works 
on an important subject in commencement of Christ's 
civil reign ; so, by God's presence in man, they may 
be so in him, if manifestation of their sentiments, is 
needed. 

We find man so constituted, that eveiy impor- 
tant subject he gives his full attention to, calls into 
action more or less of every force within him ; so the 
same forces may be brought into action by many dif- 
ferent divisions of the same subject, when it is ex- 
tensive enough to include work for every important 
force of man, as in civil rule ; and thus multiply the 
human being required to prefigure their works a vast 
number of times, and require ages to complete the 
figures fulfilled in a few years' time. Such has been 
the figures giving a prophetic history of the com- 
mencement of Christ's civil reign on earth ; and in it 
the reader will see the necessity of all these divisions 
of force ; because, to add a history of the civil and re- 
ligious life of man at its commencement, vast hordes 
of Europe, Asia, and Africa, from the deluge down to 
the present, are taken in. But the countries of 
some we cannot speak of in this volume. 



CHAPTER V. 71 

CHAPTER Y. 

THE ANTEDILUVIAN WOKLD, DELUGE, AND NOAh'S AEK, 
AS PEOPHETIC FIGURES RECENTLY FULFILLED IN THE 
TJNrTED STATES OF AMERICA. 

Joseph as speaks of a tradition amongst his peo- 
ple, handed down from Adam, foretelling a destruc- 
tion of the world once by water and once by fire. 
But why did the water come in the tenth generation, 
when, by coming at any other time, the antediluvian 
world could not, as a ligure, be confined to works of 
the ten divisions of the flesh, for which the ten class- 
es of law are given — thus leaving mental characters 
of work only for destruction by fire? I think the 
reason is clear, because all works purely of the flesh 
are destructible by the mind water prefigures, while 
mental characters of work developed from settled con- 
victions, to which the mental feelings are molded, 
are only destructible by consuming and decomposing 
condemnation. So this burning is the fire by which 
the old moral elements will melt and pass away, and 
then a new flesh and mental head, made out of God, 
and prefigured by the new heaven and new earth, 
will come into existence (see page 260). But this 
tradition, the last part of which every one is familiar 
with, shows that the character Adam prefigured work 
of, must have a knowledge of God giving the senti- 
ments prefigured by this tradition. The proof we 
have given in another place, that Adam prefigures 
work of a character manifesting sentiments of God, 
proves that the character he prefigures the work of 
must possess the spiritual flesh of God containing these 



72 CIVIL THEOLOGY. 

sentiments in substance ; because we have sho^vvn, bj 
the numeral order of the seven fundamental forces, 
that the principles of this flesh come first in order of 
the ten divisions of it prefigured by the ten genera- 
tions beginning with Adam. So the man that first 
manifests the sentiments of this flesh, must thereby 
and therewith fulfil all the works prefigured by Adam 
and his surroundings ; and from such a man, as from 
the flesh and life of God, must spring all the diff<erent 
characters of work prefigured by all the descendants 
of Adam. 

As each generation of the antediluvian world pre- 
figured the works of one of these ten divisions of the 
flesh, only those characters of work for works of the 
person in strength, for strength in civil rule, were to 
be destroyed by personal mind ; and even not all of 
these, because, over five hundred and ninety-nine 
years of the tenth generation passed away before the 
deluge came. God ordered that the mental lights 
created on the fourth day should be for signs, and for 
days, and years. A Jewish year was twelve months 
of thirty days each. Tliis gave it a month for each 
one of the twelve mental heads of the brain, and one 
day's extent of mental light for each number of the 
three tens of the flesh for thh'd person extent of work 
on the side ; so one year gives a third person extent 
of mental light throughout the twelve mental heads 
of the brain on any one subject under consideration. 
And this extent of sphere and light for the work of 
each division of the flesli, indicated by the ten gen- 
erations, modified by each other so as to square them, 
makes one hundred years. But, in figurative Ian- 



CHAPTEPw Y. 73 

guage, this extent of mental light mast be strictly con- 
fined to some nnit of work ; and the six hundred 
years we are now interpreting mnst also complete the 
number of parts some unit of character of force is di- 
vided into, for complete minor units of character. 
So they are, this one hundred years, combined with 
each one separately of the six primary mental heads 
of the brain. So, to prove the figure, the last day of 
the last year was the last day Nuah remained in the 
ark ; and the following day began his life on the 
post-diluvian earth. So, because strength is the last 
in numeral order of the divisions of both the flesh 
Hud mental heads, we find from calcnlation that the 
last year of the six hundred is, in civil rule, the sub- 
ject of all the figures of the Bible, a full mental light 
for works of the person of the government in strength 
of the flesh, directed by its full mental head for 
strength— as seen at the close of the rebellion for the 
fii-st time in the history of this nation. Because never 
before was there mental light for such works for 
strength ; for, always before. State's rights held in 
check, and other forces of man were used for the pur- 
}X)5e. But we had been at work, and by several hun- 
dred books had prepared the fountains of ruHng per- 
sonal minds for their opening against the use of strength 
of the flesh for strength of the flesh in civil rule when 
thus undisputed. And long will yet sound in the 
mind of those who watched the sentiments of those 
days, the howl that went up for punishment of con- 
quered rebels, when President Johnson extended to 
them the right hand of fell>ws]iip. And also long 
will be remembered the agonies in which that howl 



74 



CIVIL THEOLOGY. 



died out, before the deluge of mind against ir tliat 
even saved Jefferson Davis, as soon as the officials 
dared an account, if the people let hhu go free. But 
the waters of the deluge pre%uring this did not be- 
gin until the seventeenth day of the second month of 
this year ; so work of the person in strength of the 
flesh for strength of the flesh in mental light concern- 
ing third persons were allowed for the principles of 
judgment, and for the principles of life to the end of 
the sixteenth division of light the day for the right 
intellect of life. 

The Ark was three hundred cubits long, by fifty 
wide; and thirty high, and was divided into three 
stories. The units of the square of each, of the 
four fives of the flesh required for works concerning 
second persons do, when combined with each one of 
the six primary mental heads of the brain, give the 
superficial units of measurement in the bottom of 
this boat. So, whatever forces its height prefigures, 
must be controled by these forces of the bottoni, act- 
ing towards second persons for first persons, (see page 
47, et seq.) concerning relative height. And the height 
of the Ark was made by forces for works of the flesh 
concerning what third persons will do for works of 
the person, because, all this work is for the person, 
and the three tens for such work on one side, give the 
height of the Ark. The different forces arising from 
the combination of each unit of the bottom of the 
Ark, with each unit of the back ten of the flesh, gives 
its first story; and in like manner, the front ten gives 
its second story ; and the right side ten gives its third 
story. So, the Ark possesses capacity for the great- 



CHAPTER V. 76 

est extent of works towards second persons in men- 
tal forces for first person, in such a manner as to 
control works of the flesh in strength concerning 
what third persons will do for works of the person, as 
in works of strength toward the ex-slaves by the Gov- 
ernment for the government in a manner that con- 
trols works of the person in strength, concerning work 
for ex-rebels, as by voting ; or, as in my own works 
of strength toward others for myself in a manner that 
controls action for the Government. So, enfranchise- 
ment of the ex-slaves from onr civil stand-point, was 
this Ark, in which was saved both onr own, and the 
nation's works of strength of the flesh, for strength 
for work in the mental light prefignred by the days 
of the deluge. 

To prefigure works of the person, and works of 
characters under government to something, there 
went into the Ark, for its possession, seven pairs of 
every species of clean beasts, birds, and creeping 
things ; and one pair of every species of unclean birds, 
beasts, and creeping things. So, the seven divide the 
work under consideration, into fourteen distinctly 
separate units of work ; seven leadiug, and seven 
cherished divisions ; one for the principles, and one for 
the persons of each fundamental force. So, they divide 
the works of civil rule for the principles and persons, 
into separate units for each force, as in minor 
spheres of civil rule, such as cherishing and giving in- 
fluence to the civil rights of these forces. But, the 
one pair of every unclean species of animals only di- 
vides the work of the Ark into rio;]it and left halves. 
So, for their fulfilment, we most find two units of force 



76 CIVIL THEOLOGY. 

that reach to, ahd in chide the works of all the minor 
divisions ; and the federal power under repnbhcan rnle 
has covered this sphere in a male and female character 
of work, hj its personal forces cherishing its princi- 
ples by constitutional amendments that made its 
character unclean in sphere. (See remarks upon 
States' rights.) 

Our explanation of the account of Creation, in 
Genesis 1, shows that the Bible agrees with the sci- 
ence of geology in proving that Adam was not the 
first created, or forefather of the human race on this 
planet. But, he was only the one prefiguring the 
commencement of God's work to make man manifest 
sentiments like his own. So, the animals created 
with Adam, that he gave names to, must typify works 
receiving their characters, as names in figurative lan- 
guage signify from the sentiments prefigured by Adam. 
The figures of the Bible are fulfilled in civil govern- 
ment ; because, with the fulfilment of Adam and his 
descendants, begins Christ's civil reign. So, civil 
rule is the subject of the Bible, because, within its 
sphere is contained every grade of life. But charac- 
ters of work only are prefigured ; so they may exist 
only in one person, or in multitudes of them, with- 
out any change in the figure. We began om' work - 
in August, 1864, that gave characters to the works 
prefigured by the animals created with, and named 
by Adam ; and after scattering about two thousand 
books of our first publication among influential citi- 
zens as fast as we could get the names, and mail the 
books, we stopped to wait for an event we had long 
foreseen the day of by figures and dates, until the 



CHAPTER V. 77 

vote of the lower House of Congress, on February 
13, A. D., 1865, that quasi-authorized the President 
to go on with fui'ther peace negotiations, showed its 
fulfilment. Then we sent several hundred of these 
books to Congressmen, and from that date the changes 
began that made this nation cease to be figurative by 
virtue of descent from Adam, and become characters 
of work springing from us in fulfilment of the works 
prefigured by the descendants of Adam. 

CHAPTER YI. 

NOAH ANT) HIS FAMILY AS PROPHETIC FIGURES SINCE 
THE DELUGE FULFILLED IN RADICAL RECONSTRUCTION. 
ALSO, THE PROPHECY OF NOAH, AND THE CURSE UPON 

CANAAN. 

It now having been settled that the subject of the 
figures of the Bible, is civil rule in this nation ; and 
that, at the time our principles got control of the fed- 
eral power, the leading and ruling personal force of 
the State had a work on hand to protect, provide for, 
and cherish a certain character of federal rule, it fol- 
lows that, in figurative language, these two characters 
of civil force became husband and wife, and gave exist- 
ence to work prefigured by man, of civil judgment to 
protect negro strength for strength in civil rule ; and 
to work of civil vision, to protect and cherish negro 
generation for federal vision in laws by new State or- 
ganizations, and to work of faith for negro civil life, 
to protect and cherish civil life of the desired char- 
acter. So, these three leading characters of work, 
were the sons of this leading personal federal force, 



78 OIVrL THEOLOGY. 

and represented Judgment, Yision, and Faith ; and 
the characters they protected and cherished were 
their wives, representing Generation, Life, and 
strength in civil rnle ; and these eight characters 
give Noah and his family that were saved in the Ark, 
and also show under what circumstances civil charac- 
ters become male and female, and unite in marriage. 

As characters of feeling led the antediluvian world, 
and naturally came first in order of time, mental 
characters must lead in the post-diluvian world. So, 
at the point of its commencement, the token of the 
rainbow was given, because its formation by division 
of the light of the sun into seven fundamental colors, 
by the particles of water-forming clouds, make it a 
figure for the division of the mental light of man's 
vision by sentiments of mind into the mental ligkts 
of vision for each separate fundamental force. So, the 
fulfilment of this token by our thus dividing mental vi- 
ion gave assurance of prosperity to the civil characters 
of work springing from us, that were then prefigured, 
by allowing them to see the mental lights of civil rule 
for each one of the seven forces separately, and thereby 
place confidence in the prosperity of their civil rule 
in harmony with it. Blood was here forbidden as food, 
because the civil characters of work here prefigured, 
spring from God, whose blood is the Holy Ghost. 
Thus making blood prefigure the judgment, answer- 
ing in nature to this spirit of God ; such judgment as 
all can readily see, is the life of civil works descend- 
ing, from the Ark. 

E'oah cultivated a vineyard, and got drunk on its 
wine ; and was found by Ham naked in his debauch, 



CHAPTER VI. 79 

and informed upon. Then Shem and Japhet, with 
a o^arment upon their shoulders, walked backward and 
covered him without seeing his nakedness. But, No- 
ah, understood what had been done, and prophetically 
cursed Canaan, a son of Ham, for his fathei^s conduct, 
saying that Canaan should serve Shem, and be "a 
servant of servants unto his brethren." And this 
curse was signally fulfilled upon Canaan's posterity. 
Queer justice to be called literal ! What think you 
of such terrible punishments upon the posterity of a 
single one of a man's four sons, for his father's just 
ridicule of a foolish condition ? Please see in this, the 
very opposite of every natural principle of God, that 
ignorant human beings, used for figurative purposes, 
may not be set up as examples for imitation, any fur- 
ther than their acts are in harmony with natural laws 
of right, the only literal laws of God. 

As all vines iu figurative language, refer to em- 
braces, they must nearly, if not wholly, refer to works 
of the generative force, the great law-giving division 
of man. So, this work of JSToah prefigured a ruling 
personal force of this nation, that cultivated works of 
feeling in mental substance, to bind in embrace the 
union by laws, and that drank in more mind for 
judgment from the iruit these works bore, in demands 
of the people, than existing constitutional bounds per 
mitted action under. As the blood of the grape sig- 
nifies, and as was seen in its helplessness at that time, 
before the reviving amendments to its constitution, 
when works of faith, prefigured by Ham, revealed its 
destitution of prepared covering for protection, in 
works beyond constitutional liiuits, as manifest during 



80 CIVIL THEOLOGY. 

the hot discussions of those days. But works of vision 
and judgment, prefigured by Shem and Japhet, fur- 
nished from their means protecting cover, until re- 
stored, and gave tliis personal mind its way, as the 
shoulders carrying the cover ; and the face direction 
of Shem and Japhet, while covering ^SToah, prefigured, 
and as seen fulfilled in the protecting cover given 
this work at that time by judgment and vision, for the 
emancipated slaves. 

Ham had but four sons. So, their number confine 
them in figurative language, to prefiguring work of 
the four quarters of faith, cherishing civil life. So, 
by natural order, Canaan the first born, prefigures 
work of the principles of these forces in feeling. And 
this character you all know, was made the servant of 
vision, for radical reconstruction, to give laws for pro- 
tection of the negro, and bind together the union. 
And, -as this work of vision served my civil characters 
prefigured by the Israelites, as the reader will learn 
further over, this work of faith prefigured by Canaan 
and his posterity, became a " servant of servants," in 
fulfilment of the figurative curse. Noah said : " God 
shall enlarge Japhet, and dwell in the tents of Shem." 
This is fulfilled in the enlargement of works of judg- 
ment, as already seen done towards the ex-slaves ; and 
in the dwelling of God, in the sentiments, or cover- 
ing, for works of vision prefigured by descendants ot 
Shem, tlirough Abraham. 

To help apply past explanations, and to give clear- 
ness of understanding concerning descents from this 
family, bear in mind tliat man, as a figure, only fore- 
shows manifestation of sentiment. So, one man 



CHAPTER VI. 81 

prefiguring such work for a unit of force, can only 
show its work by a nnit of power. To ilhistrate 
this, suppose one man prefignres work of full and 
complete vision for all civil rule, as Shem did 
he can then only show its action for or by a single unit 
of force, including within itself the sphere of all this 
vision, as in the federal power. So, the work of this 
vision for any part of the sphere of State separately, 
or apart from the rest of its sphere, must be shown by 
descents from this man, indicating the division by the 
order of birth, generation, or locality. In this man- 
ner, and by other means equally substantial, we get 
the division, character, and sphere of civil rule, that 
the Assyrian, Medo-Persian, Macedonian, Roman 
and Saracen Empires prefigure works of. And also 
the different fields of civil rule prefigured by the Jew- 
ish and other nationiilities. 



CHAPTER YII. 

THE BABTLOlSTIAN AND ASSYRIAN EMPIRES HOW FULFILLED 
IN THIS NATION, MOST OF WHICH HAS ALREADY TRANS- 
PIRED SINCE FEBKUAEY, A. D. 1865. 

The descendants of Noah journeyed and settled in 
Shinar, on the Euphrates, the river of Eden, in which 
flows the mind of the feelings for works for the 
person. And then by still being united they pre- 
figured manifestations of sentiment for works of the 
person of civil rule by the greatest unit of power, 
which would be the national unit of federal rule in 
the central power. So to prefigure mental works for 
thisj they built Babylon, the city so famous in Scrip- 



82 CIVIL THEOLOGY. 

ture. For evidence of the figurative meaning of 
cities, see pftge 114. Also remember that those who 
live by cultivating the feelings of the flesh must, as 
figures, live in the country. But purely mental char- 
acters largely occupy their time in mental labor gen- 
erally prefigured by city pursuits. As Babylon was 
the only city founded by the united action of all the 
descendants of JSToah, it is the only city on earth that 
can prefigure work for the federal power as a single 
unit of force, for it alone, of all the cities of the 
world, was founded by all the civil characters of the 
post-diluvian world combined for a unit of action. 
So other cities and empires can only prefigure the 
works of parts of this one complete and full unit of 
civil force. So as Babylon is held in turn by the 
Assyrian, Medo-Persian, Macedonian, Koman, and 
Saracen Empires, the works they prefigure rule over 
the mental head of the central power. 

Josephus informs us that on settling here, God 
commanded them to send out colonies to prevent 
seditions among them, and to get the benefit of cul- 
tivating a greater extent of the earth. This prefig- 
ured the command to provide for the smaller divi- 
sions in this sphere of power, such as individual and 
States' rights, given new light upon by the principles 
we taught and by circumstances suggesting action, so 
the advantages of the feelings thus cultivated might 
be had. But ihey suspected evil of God, and that 
being divided apart, they might be the more easily 
oppressed, so they set about building Babylon and a 
tower to make them a name. Nimrod persuaded 
them to this. He feared that God would send 



CHAPTER vn. 83 

another deluge, and he proposed to build a tower 
snfBcieutlv great to circumvent any such a design, for 
our first writinu's gave no encouragement for central 
rule of any kind. I^inirod was the sixth and last son 
of Gush who prefigured the work of the intellect of 
work ibr the person of the character prefigured bj 
Ham. This made him a figure of the mental head 
for strength in the time and manner of work of the 
person of faith cherishing civil hfe ; so, to confirm 
this definition he was a niightj hunter of those 
animals used to prefigure unruly works. So in ful- 
filment of the figure, this chai*acter prevented action 
on smaller fields of strength, such as those of indi- 
viduals and states, throuo;h fear of losino^ unitv, until 
the misunderstandings by and with the administra- 
tion, drove to action in fulfilment of the confusion 
of tongues and dispersion at Babylon. This tower 
was made of burnt brick, cemented together with 
mortar made of bitumen. So it prefigured a tower 
of feelings of the flesh only, made unyielding in each 
man by burning, from works of feeling in mental sub- 
stance, and united for a unit of action by substances 
of the same forces of feeling as in political parties. 
Burnings from works of feelitig in mind, because 
brick, are burnt with wood. Tiiis tower was seen by 
every citizen, while the character prefigured by^im- 
rod tyrannized over the national characters of work 
prefigured by Babylon of old. 

The parts and characters of work in the federal 
unit of civil rule, prefigured by the people who went 
out from Babylon, and by the countries in which 
they settled, come next in order. Shem, the figure 



84: CIVIL THEOLOGY. 

for vision clierishiDg generation, had five sons, so 
tliey divided the male character of this vision into a 
work for each one of the five forces of the flesh 
separately. This made Ashur, the second born son, 
prefigure its work f< )r the generative force direct, so 
his sphere wonld naturally make him leader among 
the five, and cover tbe entire principles of law in the 
central power. So these five settled eastward from 
Babylon to the Indian ocean, towards the Ganges, 
the river of Eden, in which flows the mind for the 
intellect of principle, and founded the Assyrian Em- 
pire, and Ashur ruled over them. He built Nineveh, 
their capital city, on the Tigris, the river of Eden, 
for the mind of principle in feeling. The works pre- 
figured by this city are to be taken while folded 
together as thorns, and drunken as we now see it ; 
bnt not until the mind for principle, prefigured by 
the Tigris, becomes its enemy, as the prophet IS'ahum 
and the history of JS^ineveh's fall foretell. In that day 
mental works for federal rule, prefigured by Babylon, 
will turn against it, and judgment for strength in 
civil life, prefigured by the Modes, because of their 
descent from Japhet, through Madai, will subdue it 
in fulfilment of the figure as recorded in history. 

The reader, to see why these works by the federal 
unit for principle must be overthrown, must remem- 
ber that works for principle belong of right to the 
states and to the people, and that the federal power 
should only have works of the person to protect and 
enforce correct principles of the states themselves, 
for and in themselves, when they lack the power or 
fail to impartially do it towards the weaker classes, 



CHAPTER VII. 85 

* 

as in helping to enforce just laws enacted by states 
or in extending the benefits of such laws to pre- 
scribed or neglected people. At the time Jonah 
prophecied to this city, God told him that there 
were in it over 120,000 who did not know their right 
hand from their left, besides many cattle. These 
cattle prefigure serving characters under government 
to work. As the city belongs to principle, the char- 
acters of it prefigured by the 1 20,000, are those 
works arising from combinations of each one of the 
four fives of the flesh for work towards second per- 
sons, with each one of the six mental heads lor work 
for one's self, combined with each one of the product 
of the three tens for third person, extent of work 
for principals. For these civil characters to not 
know their right hand from their left, means in fig- 
urative language that they do not know the difier- 
ence between works for principles and works for , 
persons. This ignorance we see in all the ruling 
civil characters. Preachers, professors, politicians 
and lawyers, in their sentiments alike mix up these 
two different characters of work indiscriminately, 
wherever commerce has not indisputably settled the 
question of right and wrong. Still this ignorance is 
not from lack of present capacity to discern, but is 
the result of past education and surroundings, suited 
only to past illiterate ages. To prove what we here 
say, we will take up the subject in another place. 



86 CIVIL THEOLOGY. 



CHAPTER YIIL 

THE LEADING CHARACTERS OF CHRISt'S CIVIL REIGN PRE- 
FIGURED BY ABRAHAM, ISHMAEL, ISAAC, JACOB, AND 
ESAU EXPLAINED ; ALSO ABRAHAM'S VICTORY OVER THE 

ASSYRIANS. 

Abraham was the first man of the tenth generation 
from JSToah, in the hne of the first born, down 
through Shem, the figure for vision cherishing gener- 
ation, and was called hj God to begin an important 
work to raise up a peculiar people. His line and 
generation made him a figure for works of the per- 
son iu the strength of this vision for judgment. He 
lived in the land of the Chaldees, who prefigured 
w^orks of this vision for civil life, because they 
descended from Arphaxad, the first born of the five 
sons of Shem. But he raised a tumult there bj 
teaching that there is but one God in which to trust ; 
and that, as to other powers, if they contributed any- 
thing to the happiness of man, each one did it only 
according to his appointment, and not of his own 
power. And also by trying to change the notions all 
men happened to have concerning diety, so Josephus 
informs us. Then God called him out of this land 
into the land of Canaan, and gave it to him and his 
posterity for an everlasting possession. As Canaan 
gave this land his civil sphere by being its first pos- 
sessor, this gift to Abraham made him master of the 
principles of faith, cherishing civil life, prefigured by 
Canaan forever, and thus gave him control of Christ's 
civil reign, by having all civil faith witliin his pos- 



CHAPTER vm. 87 

eession. So Abraham's mfe, Sarai, who was also a 
near relative, was the character of Christ's civil 
reign, cherished by him for his posterity by her only, 
was to inherit this land, and succeed him in the gov- 
ernment. Abraham had eight sons, so the two first, 
Ishmael and Isaac belonged, in figurative language to 
the personal force in which two persons exist, as in 
God and matrimony. So Ishmael the first born pre- 
figured personal works for the principles of Abraham, 
and Isaac prefigured personal works for the person of 
Christ's civil reign. Ishmael was by an Egyptian 
woman that served Sarai, and was used by her to 
procure this son, so Hagar prefigured a character 
of legislation serving the civil character Abraham 
cherished as wife. Because Egypt was on the Nile, 
the river of Eden, in which fiowed the mind for the 
time and manner of works of the person in civil rule, 
and was first settled by the descendants of Mizraim, 
who prefigured work of the intellect of principle in 
faith, cherishing civil life as in federal legislation at 
the close of the slaveholder's rebellion. For Mizraim 
was the second born of the four sons of Ham. This 
made Ishmael prefigure a male character of rule by 
legislation directly of Christ's civil vision, and work- 
ing for its principles as in Federal rule, to protect 
and enforce natural laws and natural rights. So 
Christ's civil reign being individual, this Ishmael 
was cast out from inheriting with Isaac. The sons 
of Abraham, by Keturah, were sent eastward into 
Assyria, and they took Troglodytis and Arabia the 
Happy, to throw them with the civil rule prefigured 
by Ishmael. A character of one of them, in connec- 



88 CIVIL THEOLOGY. 

tion with Hercules, toot Lybia and caused Africa to 
take its name from himself, as now called, and as 
fulfilled in the subjection of the administration to 
judgment and Kfe in civil rule. 

God sent Abraham into a bitterness with his son 
Isaac,. that was of the principles of civil faith pre- 
figured bv the land of Moriah, there to slay him for 
a burnt offering to God. Or, speaking Kterally, we, 
by obeying the principles of civil life, that were of 
God, had gotten into trouble, which appeared to us 
to clearly demonstrate that God did not protect our 
matrimonial characters or our life. This was a con- 
clusion not hastily arrived at, as it made the sub- 
stance of God in us as a liar unto us in these things. 
But facts in the matter we considered conclusive, and 
were about to put an end to Isaac, when we were 
shown that the object of our misfortune in money 
matters, was to prevent us from uncovering God's 
mind by studying figures to the advantage of politi- 
cal enemies, before they were trapped by our own 
ignorance of the future hid in figures, and that we 
only had to offer up the entangled ram. 

Jacob and Esau were the only sons of Isaac, so 
they divided Christ's personal reign into works for 
its principal and works for its person. And because 
both these works began together, they were twins. 
Jacob in birth held on to the heel of Esau, to show 
that works for the person of this rule held on to the 
being in feeling of works for its principle. Works' 
for the principle of this rule, as by direct contention 
for defence, is only in mind, for God takes charge of 
the punishments, so to show this Ishmael was red all 



CHAPTER vm. 89 

over. The defence of such works, to build up the 
principles of this personal rule, is in its silence con- 
cerning the time, kind., and particulars of the pun- 
ishments. So Ishmael was hairy all over, to show 
the natural covering of silence in its walk, desires, 
laws, possession, life, persistence, and mind, as well 
as face. To prefigure the success of this character 
over unruly characters of man, Ishmael was a cun- 
ning hunter of the animals prefiguring them. For 
works of the person of the many characters of this 
personal rule of Christ prefigured by Jacob, many 
laws and regulations are required, that must remain 
for instruction to others for all time to come, so the 
descendants of Jacob became their figurative pos- 
sessors. 

The feelings created by the war between the 
IS^orthern and Southern States, cut off all food 
from principles of faith, prefigured by Canaan 
for the vision prefigured by Abraham. But 
the national intellect, through President Johnson's 
Administration, promised support, so he journeyed 
in Egypt with our '^ Civil Theology." Egyptians 
admired the character in it prefigured by Sarai, so 
Pharaoh took her to his house. Pharaoh being king," 
is the manifestation of the law ruling over the 
national head. Do not confound this definition of 
Pharaoh with any direct action of the law, through 
executive ofiicials, for that is prefigured by a croco- 
dile, as we have learnt from a figure directly to 
ourself. The plagues that followed upon the house 
of Pharaoh for his desire towards our character, pre- 
figured by Sarai, were fulfilled in the conflicts over 



90 CIVIL THEOLOGY. 

reconstruction, caused by the desire of the law that 
supported President Johnson's reconstruction, until 
the law was so changed as to send Abraham out of 
Egypt by triumph of centralization. 

in the country of the intellect of the principles of 
civil faith, settled and ruled over by the characters 
of Phelistim, representing a personal force of Miz- 
raim Abimelech, whose name signifies Father of the 
King, when reigning over Gerar, which name signi- 
fies combat or dispute ; also got into trouble by de- 
sires towards the wife of Abraham, and by taking her 
to his house. The chief captain of Abimelech was 
Phicol, whose name signifies every tongue. Such 
characters making Dagon their chief God, clearly 
become charactei-s of work trusting in manifestations 
of constitutional law, as a science for rule in this 
intellect of faith ; because that part of Dagon prefig- 
uring laws and walk was like a fish, and the rest of 
him was like a man. So Abimelech was a character 
of constitutional rule, reigning over the conflicts of 
the presidential campaign of 1868, which every Phil- 
istine tongue defended. The New York Democratic 
platform of that campaign sustains this definition. 

Before commencement of reconstruction, the princi- 
ples of faith cherishing civil life, prefigured by Canaan, 
were free from tribute to other characters. But soon 
after Sodom, Gomorrah, Admah, Zeboiim and Zoar, the 
cities for the five mental heads of the five forces of the 
flesh, for pubhck rule, were placed under tribute to 
civil works for principle, by Chedorlaomer, King of 
Elam, the beginning of the Persian, and President 
Jolmson work of vision and three other Kings of 
Assyria, so their number gave Assyria ail four quarters 



CHAPTER IX. 91 

of civil rule. These cities were held twelve years, or 
until mental light of one year's extent for each of the 
twelve mental heads of the brain. But on the thirteenth 
year, the one of the whole number for the principles of 
the personal force of this faith, these cities withheld 
tribute, because in politics Americans maintain the 
principles of freedom of choice. But in the four- 
teenth and last year, the one for the work of .the per- 
son of the personal force, Chedorlaomer triumphed 
until, as we now see, all this civil faith ruling in the 
nation, has come under tribute to works for principle 
by federal rule. But Abraham followed the victori- 
ous Assyrians, and delivered these principles of faith 
from works for principle by federal rule ; and Mel- 
chisidech the King of Salem, the Jerusalem of the 
Canaanites, and afterwards of the Jews, who reigned 
over the peace given by laws, fled and blessed him, 
so Abraham's part has not yet begun. 

CHAPTEK IX. 

FULFILLMENT OF THE SONS OF JACOB. 

Jacob's character developed a mental head that 
gave mental characters for all the seven natures of 
man. So his offspring prefigures the work of other 
and smaller divisions in development and work of 
the same character ; consequently, we must again 
commence at -its beginning, and come up over 
that prefigured by Jacob's twelve sons, used for 
the twelve mental heads arising from the six 
feeling natures. The two sons of Joseph which 
Jacob afterwards claimed and made heirs of the 



92 CIVIL THEOLOGY. 

promised land in the place of their father, completed 
the figure by giving one for the second nature among 
them. The figm^ative meaning of each tribe arising 
from these sons is proven in a number of different 
ways, so, finally it is indisputably settled. One of these 
ways will be given in full when we come to the two 
onyx stones upon the shoulders of the ephod, and the 
twelve stones in the breast-plate of judgment, but most 
of the evidence must remain for the present uncon- 
sidered, for that only which is necessary for the objects 
of this volume can be touched upon, and even that but 
slightly. 

Joseph is the right mental head of vision, the char- 
acter that discerns and shows our right in civil life to 
perfect freedom of the individual from every restraint 
or rule of action prescribed by human government with- 
out our consent clearly signified. At the commence- 
ment of our civil position under this branch of Christ's 
civil rule, the surmisings of Joseph that the rest of the 
mental heads might have to depend on him in theii 
civil life aroused their opposition because they wanted 
strong defence, so they proposed to destroy this charac- 
ter of work. But Reuben, a figure for the principles 
of judgment could not consent ; still the strength of 
feeling against him prevented open opposition, so they 
gained a partial victory by Eeuben's proposition to 
leave this character to the flesh (pit in the ground) for 
the present, so that feeling substance only should use 
its liberty. J^ext, Judah, a figure for tlie principles of 
the matrimonial nature, brought up an argument that 
Eeuben could not answer, so he was absent, and Joseph 
was taken from the pit and sold to Ishmaelites, for 



FTJLFIL^MENT OF THE SONS OF JACOB. 93 

strength of vision in works of the flesh towards second 
person, as silver and the twenty pieces gotten for him 
picture. So the characters in civil life, prefigured 
bj certain Ishmaelites, carried Joseph into the intellect 
of government hj our writings, and made him a ser- 
vant to the Captain of Pharaoh's guard, the Egyptian 
bull or chief administrator. Bnt, because this vision 
for works of the person in civil life would not gratify 
the desire of the character the chief captain acted as 
the head of, or Congress, it was cast into Pharaoh's prison 
by laws confining its action through the administration, 
this too by the chief captain's execution of' them to- 
wards ex-rebels. Had this vision given the ruling pas- 
sion in Congress satisfaction, then Joseph wonld have 
gone in unto Potiphar's wife. 

The chief butler thought he saw a work of feeling in 
mental substance to bind in embrace in judgment mind 
and. life to the extent of mental light for judgment in 
each or tliree days which produced visits, then ripe 
works of vision or grapes, which he pressed the mind 
out of and gave it to the manifestation of law^ or Pha- 
raoh to drink. Pure water as a £.gure for mind might 
be confined to the second nature when considered with 
the various liquids for drink, because the other six na- 
tures by their great superiority in depth of feeling are 
capable of giving mind that, compared with that of the 
Becond nature, would be strong drink. So representa- 
tion in Congress, handling the mind for laws, was the 
chief butler confined by the law, by exclusion under 
re-construction of the South by President Johnson, and 
restored to favor by admission of Southern representa- 
tion, after tlie above named work interpreted by the 
vision pictured by Joseph. The chief baker thought 



94 CIVIL THEOLOGY. 

he had under control of his mental head, works of men- 
tal substance formed in feeling and arranged by art, or 
three baskets, to receive judgment, mind and life in 
civil works, and in the one for Kfe were all kinds of 
slain governments prepared for food to support law; 
but works of persons, or explorations to test public sen- 
timent, ate them up. The return of the Southern 
States to allegiance, oifering in support of the United 
States law all her slain governments, prepared by burn- 
ing defeat for food to sustain it, as under the re-con- 
struction by President Johnson, was the chief baker of 
Pharaoh. - But this return was by manifestation of law 
cast into confinement, and after mental light for judg- 
ment, mind and life, it had its mental head taken off, 
and its slain body placed under control of a work of 
feeling in mental substance, for food for works of per- 
ons, or carpet-baggers ; as foretold by the demands of 
the vision pictured by Joseph for the emancipated 
slaves. 

State governments by depending on the mental head 
of the general government in matters of mutual inter- 
est, and by being its body, become in figurative lan- 
guage, feminine. Fat governments are those filled with 
visions, as the light-giving properties of oil indicate. 
Pharaoh thought he saw female works of government, 
fat and fair, come up out of the mind for intellect of 
government, and feed on love and force of feeling com- 
bined, as pictured by grass, until strength in mental 
light of a year's extent. And after that he saw ill-fa- 
vored, lean female governments come up and eat the 
fat ones up, until the same extent of mental light, and 
still remain lean and ill-favored. Again, Pharaoh 
thought he saw workf of one character in feelinir foi 



FULFILLMENT OF THE SONS OF JACOB. 95 

food that were strong and good, until strength in men- 
tal light of a year's extent. And after that, poor and 
ill-favored works of feeling came up on the same char- 
acter, blasted by an aronsed spirit of feeling for princi- 
ple, the east wind, until the good works of feeliDg were 
consumed by them without making the bad works bet- 
ter. The manifestation of law as found in the consti- 
tution and enactments of Congress at the close of the 
rebellion, as understood by the President and his ad- 
visers, and the manifestation of law for public senti- 
ment, caused this dream in the law character of the na- 
tion. And the civil freedom pictured by Joseph fore- 
told by its application to States' rights by the President, 
and its application to the emancipated slaves by Con- 
gress, how the dream would be fulfilled, as it was known 
that each party was applying the same vision, but in 
different ways. The advice of Joseph to the law was 
to buy up during State freedom for safety to the African 
the fifth part of all productions of the flesh. This 
would be all its work of the flesh, in strength in civil 
life, as that in figurative language is fifth in the na- 
tures of the flesh. So under the organization of lean 
governments and ill works of feeling, there was nofood 
to sustain intellect of government, because it could not 
produce sufficient works of feeling in its favor, conse- 
quently support had to be gotten of Pharaoh through 
the character of Joseph, as seen in the support of 
Southern intellect of government to protect such free- 
dom. This food for support of intellect of government 
at the South had to be paid for by finally giving up 
every civil power they had to the United States law, 
prefigured by Pharaoh, and tlien continuing to give 
the fifth or all strength in civil life to the same power, 



96 CIVIL THECLO&T. 

as the conditions by which food was obtained in Egypt 
during the famine pictniing it, and as has ah*eady been 
fulfilled, show. With Jacob's death in Egypt, and his 
burial in the promised land, ends the figures picturing 
the mental work of tliis branch of Clirist's civil reign 
in its individual or second nature as a unit. But of the 
funeral connected with it we cannot now speak. Death 
and burial of mental characters simply picture an end 
of their work in the matter, and an abiding thereafter 
only in the flesh or substance from which they were de- 
veloped. To illustrate, suppose a man seeks a wife ; on 
getting one, that mental seeking character in him has 
ceased to exist by natural death, still the substance in 
him that produced it remains in the flesh as the body 
of that mental actor. So death of a mental character 
by old age, when buried in its own country, shows that 
it has accomplished all the work that made its exist- 
ence necessary ; but death .by violence or sickness indi- 
cates an end before all desired is accomphshed. This 
meaning of death and burial in fis^urative lano^uao^e has 
been proven to us by the fulfillment of many figures. 
Between the sexes readiness for union and union of the 
flesh are invariably prefigured by closed coflSns and 
properly filled graves. 



CHAPTER X. 
The plagfes upon egtpt. 

In that branch of our civil life prefigured by Jacob, the 
law as prefigured by Pharaoh, claims control of our civil 
labors in many ways, and often oppresses many of our 



THE rLAGUES UPON EGYPT. 97 

minor characters. It must be remembered tnat Pharaoh 
is not the action of the law, but is its manifestation, 
which the people are so educated to the worship of, that 
nothing less than admission bj the intellect of govern- 
ment that we are exempt from its demands, can fully 
banish from our pathway in life all its meddlesome 
characters. This we have been asldng by our rod of 
correction, " Civil Theology," since first sending it to 
Washington. The prophetic figurative history of this 
oppression, and of our emancipation from it, is taken up 
after another Pharaoh came upon the stage of action. 
So at that point we again go back to the very first 
commencement of Christ's civil reign, and come up over 
that part of its history confined to such of our mental 
characters as intellect of government claims dominion 
over without our consent ; but at present we can only 
briefly sketch this subject. 

Moses was our mental character, wholly devoted to 
God on this subject. He was our purely mental judg- 
ment in the second nature, and consequently formed 
his conclusions independent of feelings in other classes 
of mental characters. Aaron was the right of this char- 
acter prefigured by Moses, and consequently its spokes- 
man. 

It must be steadily borne in mind that no figure can 
picture work outside of its subject while used under that 
head. So this Pharaoh is only the character denying 
us the privilege of providing for our own civil welfare 
in our own way without molestation, and is consequent- 
ly the same character causing all the political trouble 
over Southern reconstruction. So our cause, and that 
of Southern States, since rejection of President Johnson's 
reconstruction policy, differ only in the extent of inde- 



98 CIVIL THEOLOGY. 

pendence claimed. So our influence upon each other's 
interests unite us in this character of work and confine 
the figures to works connected with the Southern States 
and ourself. 

Our religion, in addition to being a different rod of 
correction from any other, gives full force to all the 
Scriptures that the other Christian rods are made of. 
So when the different sectarian rods, or serpents, as 
thej become when under government to their posses- 
sion, are cast down before Pharaoh, our rod swallows 
them up bj showing that it contains them all within 
itself. But Pharaoh refused to let these civil characters 
of ours go because of this possession in government 
of onr rod. So chastisements were visited upon his. 
kingdom through its power. 

The numeral order of the different spirits of God, 
and the fact that principles must come before works, 
show that the principles of Life, Matrimony, Yision, 
Faith and Strength in this order give the characters of 
the first five plagues upon Egypt ; while the individual 
works of these divisions of the flesh give the characters 
of the last five plagues in the same order of succession. 

For the plague in the principles of Life, the mind 
watering intellect of government, was turned to life as 
pictured by blood, and those sciences of government 
before living in it died, as seen fulfilled in mind be- 
coming the civil life of the nation in the place of its 
constitution, until mental light for works of strength, or 
seven days, were fulfilled by amendments to the con- 
stitution. 

For the matrimonial nature, used to picture laws, 
frogs were the plague. For definition of frogs see page 
221. These were fulfilled in many unyielding works 



THE PLAGUES FPOT^ EGYPT. 99 

of minor characters for and against principles of 
law. 

The principles of vision were plagued hj turning 
sentiments of the flesh into lice. Lice are a figure for 
minor characters of feeling under government to works 
for the principles of vision that are hidden bj silence 
or sentiment, as pictured by the cover of hair and cloth 
ing that lice bite under. This plague is fulfilled by in 
divi duals in the South, such as Ku-Klux characters. 

Swarms of flies were the plague in the principles oi 
faith. These, by their soft nature, picture works of the 
person in feeling only that arise from governments to 
possession in minor characters, as maggots indicate. 
These were fulfilled in the works of the person in feel- 
ing among the emancipated slaves. 

Death of the governments directed by words, as pic- 
tured by cattle, was the plague for the principles of 
strength in civil government, as seen in the dying out 
of such obedience in the south. 

We now come to works for the person of these char- 
acters of the flesh. So works of the person in civil life 
now come next in order. Here ashes of the furnace of 
Egypt, the remains of work burnt up, were scattered 
before Pharaoh and became boils and blains upon the 
Egyptians. These ashes are the remains, of the liberal 
civil works burnt up to rale the South. 

Hail, lightning and thunder, or descent to a ruling 
position of fixed works of minds, and the passage of 
mental light in spirit of mind, and clashing in contend- 
ing spirit of feeling, as is fulfilled in conflicts over laws, 
the principles of which were plagued by frogs in the 
left of this nature, are the plagues for this division. 
Their, fulfillment has been well advanced, as all the 



100 CIVIL THEOLOGY. 

support, to intellect of government in the South, pic- 
tured by barley and flax, appears cut off, or nearly so. 

Locusts were the plagues for works of the person in 
vision. For their meaning see page 163. These locusts 
are the minor characters of the flesh, in works of the 
person in vision in feeling only, as fulfilled in innumer- 
able little characters of work by small officials, prompted 
only by feeling. These destroy all love and force of 
feeling for the intellect of government. Aroused spirit 
of feeling for principle sent them upon Egypt, and 
aroused spirit of feehng for works of the person is to 
blow them into the Red Sea. 

Darkness for judgment, mind, and life, three days, is 
the plague for works of the person in faith. This dark- 
ness trapped our political enemies. Had they given 
demand for our writings, light would have then come to 
them from our explanation of figures. 

We have now come to the tenth division, that for 
individual works of strength. The effect here is the result 
of the test of strength over the people, between this 
character of Egypt and our ''Civil Theology" on the 
subject. Here, Egypt loses all its first-born. The first- 
born are those characters of this subject belonging to 
the first nature or judgment by feeling, called conscience. 
So the power to say what is right or wrong is here 
taken away from the government and given back to the 
people. There is a mind for principle in civil govern- 
ment, pictured by the Red Sea, in which all this char- 
acter of Egypt will be overthrown by an aroused spirit 
of feeling for works of the person. 

With the triumph of our civil principles, as pictured 
by Ishmael, the plagues, taken away bv entreaty of 
Moses, will be fulfilled. 



CHAPTEK XI 

OUT OF EGYPT AOT> INTO THE WILDERNES8. 

BEABiNGin mind that in figurative language each di- 
vision of a subject goes back in its history to the com- 
mencement of work of its character, we see that 
preparation for work under the tenth division bj in- 
stituting the feast of the passover, prior to the tenth 
plague upon Egypt, and the supper of roast lamb with 
bitter herbs, commence our civil life under this head, 
that results in slaying the first-born of Egypt, and ot 
producing the other works under this head which fol- 
low. To begin with, in the first month, or mental light 
of third person extent for the mental head of judgment, 
on its tenth day, the division for mental light for works 
of the flesh in strength on the right side in feeling, 
each family of the minor divisions in work, prefigured 
by man, took for food, a lamb character of govern- 
ment to God. And on the fourteenth day, the division 
prefiguring mental light for intellect of work of the 
flesh in faith, these lambs with bitter works of feeling 
were eaten, and their life guarded the door of our 
feelings ; so none passed out or in except through the 
life of such a government to God. 

The unleaven bread eaten for seven days was food of 
feeling without spirit to make it light eating, until 
strength in mental light for such works. The continu- 

(101) 



102 CIVIL THEOLOGY. 

ation of this feast throughout the Hebrew history, gives 
the points in each subject at which the character of 
work pictured changes, and the history again commences 
at the beginning of our civil life to read up another 
division. But an outline of general features are all we 
propose to mention in this volume. 

The preparation for food of the pashcal lamb by fire, 
without water, and the bitter herbs and unleaven bread, 
show how unpleasant was the commencement of work 
in Christ's civil reign throughout all the classes of our 
civil characters. At the beginning of the work the only 
thought of Christ's temporal reign that had ever before 
entered into our mind was, that the saints would take 
the dominion upon earth, and rule. But how this would 
be done we had never considered or cared to do so. 
God, after some operations upon us by the fourth spirit, 
had said, It is my will for you to marry; and when we 
asked how soon, he answered the time by a jar in the 
breast instead of by the spirit, that spoke at first with 
love connected. At the expiration of the time a female 
guarded from our attentions precipitated the work, and 
after our position in civil authority was once taken we 
had no compromises to make, but demanded absolute 
obedience and the most perfect reparation, including full 
confessions to those before whom we had been misrep- 
resented. Steadily disregarding every sneaking attempt 
by show of feehng to make up with us until every turn 
that baseness could invent had been resorted to, to 
change some of our positions. Then truth demanded a 
close of the time of probation, with proper notice, and 
a devotion of the guilty to the curse due their folly. 
In this affair the combined efibrts to destroy, fully de- 
veloped our flesh for complete temporal rule, and we 



OUT OF EGYPT AND INTO THE WILDERNESS. 103 

took this position as soon as we could support it with 
a small publication. But we were in an uncultivated 
wild where none before had tilled the ground, and the 
spirit was our only guide. We had not yet discovered 
any support in the Bible. Our rapid march based only 
on the substance within, had only given us time to study 
iigufes to ourself concerning our immediate work. So 
faith as yet had been our only support, but weak by 
nature in this^ and given to trusting in strength, we, 
for the principals of this civil life, were doomed to a 
course of training, pictured by the forty years' wander- 
ings in the wilderness. But for woiks of the person, 
we at once took the promised land and occupied it by 
the characters belonging to that' subject. 

Much of our mental difficulty in this civil life arose 
from an apparent conflict between its two leading cha- 
racters love and civil punishment, that tended to 
weaken our faith in direct punishments for a particular 
purpose, when the object sought was small. It was lack 
of mental culture on this subject that caused our minor 
characters on the left to murmur. 

The numerous mental feelings in the different classes 
of the bi-ain, open a field for the creation of many figur- 
ative people dearly loved, that are liable in long bitter 
trials to murmur and rebel to such an extent as to make 
their death a necessity, while they are yet full of life. 
To prefigure such destruction, strange punishments 
were sent on the Hebrews. And wars between their 
different tribes, and conilicts within them, show «he 
operations of our different mental characters. 

In the beginning of Christ's civil reign, before any 
laws were developed for its various characters of work, 
the Holy Ghost , or our mental characters of the firs.t 



104 CIVIL THEOLOGY. 

nature in numeral order, were our guide. This was tlie 
time in which all the first-born were commanded to be 
given to God. Eut after mental light for the work had 
been sufhciently developed, the Levites, a figure for 
the mental characters of our second nature, became our 
priests. 

Concerning the laws given by Moses, we have no 
time now to speak, except to say that they are inter- 
preted by the subject and refer only to characters of 
work, and not to individuals. For example, if our 
forces are divine, all their works should be protected 
for our enlargement and perfection of balance. But 
some of our characters of work may, through error, 
charge bad effects to characters of work purely of 
God, and thus bear false witness. And some of 
strong feelings, or bad regulation, may enlarge their 
enjoyments at the expense of uninformed or weak 
characters of work, and thus become thieves or rob- 
bers and check growth in certain diractions. And 
some male characters of work may give laws of 
action to characters of work that should receive 
their direction from works of other forces, thus 
working corruption and folly, and becoming guilty 
of fornication or adultery. If some characters of 
work be slain by means not intended for that purpose, 
some one of the six primary mental heads giv- 
ing the six cities of refuge can excuse it. The shedding 
ofjjlood forbidden is the taking of judgment for work 
out of a character, for this is its life. 

-In Christ's civil reign, trust in forcing to any 
particular tbing is forbidden. The laws of 
Sabbath seem to leave all such punishments wholly to 
God, because they forbid us to bring a person to any- 



THE TABERNACLE AT^D HIGH PEIEST. 105 

thing by force, and require us to conquer by ma'kmg 
them willing. So the law of Sabbath, forbidding work 
on the seventh day, and cultivating of the ground on 
the seventh year, being confined to civil works, forbid 
our use of mental light in the seventh nature to rule ; 
and forbid our cultivation of the flesh in such works, 
anywhere in the twelve mental heads of the brain. A 
Roman character ruling over us through the effect of 
education, caused these laws of Sabbath to be given us 
by our attempts to force to given times for work. 



CHAPTEE XII. 

THE TABEENACLE AND HIGH PEIEST. 

The Tabernacle gives the character and extent of 
our civil life while feeling was our only support. As 
its explanation throw^s light on the revelations of St. 
John, we will here give its general features. 

By examining forms for first and second person ex- 
tent of work, we find that their number of classes will, in 
no case, admit of a third power for the same person ; 
so their work is confined to the square and its equiva- 
lent, while third person Avork always gives a cube or 
third power for its contents, and, in figurative language, 
is known by this or other thick-like. bodies. 

The court of the tabernacle was fifty cubits wide 
north and south, by one hundred long, east and west, 
and was enclosed with sixty pillars, upon which hung a 
linen curtain five cubits high. Sixty pillars are the 



106 CIVIL THEOLOGY. 

units in tlie back, front, and side tens, for third person 
work on both sides, because thej enclose two squares, 
each of which is a full second person iiesh, the square 
of the four- fives. The cartain hung upon these pillars, 
to picture the extent and arrangement of the senti- 
ments thej support, proves bj the units of measure- 
ment in its dimensions that it arises from the characters 
of substance in the fiesh, caused to exist bj the modifi- 
cation of each number of the square of its ^ve natures 
by the sixty pillars. So the pillars and curtain give 
the extent of work used to defend the work pictured 
by the court of the tabernacle. 

The gate of the court was in the east end, and twenty 
cubits wide, and supported by four pillars. This was 
a cubit for each number of the flesh in second person 
form, and a pillar for each quarter upon which the fives 
depend. The height of each quarter of the gate squares 
its five. So all these numbers show but one flesh. 

The definition of a curtain beyond its threads, figures, 
shape and color, depends upon its material. When this 
is of the vegetable kingdom, as in this case, the work it 
pictures is of the flesh, but when of the animal king- 
dom, it is a production of governments. The curtain 
of the gate was of purple, blue, scarlet and fine twined 
linen — a color for each quarter. So the courts of the 
tabernacle are entered through the flesh in sentiments 
of strength, love, talk and vision, in second person work. 

The tabernacle was ten cubits high, ten cubits wide, 
and thirty long, east and west. Each side wall had twenty 
boards, making a back and front ten, for two full char- 
acters. The west end had two separate lots of boards, six 
alike, and then two diftering from the six, to give the 
number of divisions required for matrimonial Hfefor this 



CIVIL THEOLOC^Y, 107 

belongs to the right or west end. The boards of the 
tabernacle were coupled together with five bars, be- 
cause the five natures of the flesh bind together its 
cube. The middle bar ran clear through, because 
vision, the middle spirit of the five, holds all the body 
witliin its grasp ; strength of vision controls the wall, 
as the nature and color of the silver sockets show. 
For the sentiments of the flesh in second person scope, 
we have the ten curtains of blue, purple, scarlet and 
fine twined linen, ornamented with cherubs of needle 
work. The four quarters in each nature of the flesh 
give their units of width, and each of these units, for 
sentiments, multiply with the four quarters in each of 
the seven natures, making four times twenty-eight the 
dimension of a curtain for each one of the five natures 
of the flesh ; but these are only half of the number, 
so here are the sentiments of two distinct characters. 
The curtains joined together in two fives, one lot 
for each are coupled together by fifty loops of blue, 
and fifty taches to show how closely the work of the 
two cherubs is connected in this figure. This fifty is 
the contiguous divisions of the two in the square of 
their adjacent quarters of the flesh, the left of each, 
one facing to the north for feeling, and the other to 
the south, for intellect. So the strength of life for 
the gold taclies, and sentiments of love for the blue 
loops, are the bands between the two in this work. 

The next covering is curtains of goat's hair, for 
sentiments of government, so all their numbers belong 
to the brain. Here third person extent comes in. 
The eleven curtains, six for the left side and five for 
the riglit, cover all the mental heads but strength on 
the right. This mental head in temporal rule belongs 



108 THE TABERNACLE. 

to God. The third person form of this eleven through- 
out the brain gives forty-four for the entire width of 
all the curtains, and the four quarters give each mental 
head a curtain four units wide. And each of these 
units multiply into the thirty units of each mental head 
of third person scope throughout the brain, as in the 
year extent. The left of strength reveals the feeling 
for the right of the same. So this curtain when put 
upon the tabernacle was doubled up, to show part of 
it directed with the right to help to supply the ab- 
sence on that side. Here the curtains for each cherub 
are coupled together with taches of brass for force of 
the flesh, for whenever their work is alike they act 
through the same figure. 

The next two coverings are tlie defences cif govern- 
ment. The ram skins prove by their color to be of 
the second nature. Badger skins for the last defence 
must be intei;preted by the character and food of the 
animal. 

We find the holy place in the tabernacle composed 
of two whole cubes. So here third person work of 
the flesh must be complete on both sides, or some part 
of one cube would answer for both, and the room be 
made shorter. These being the flesh we may look 
within them for the work arising from it, and each 
cube being complete within itself the^- must have two 
brains for their mental heads. Upon the north of the 
room was placed a table twice as long as wide, and 
upon it twelve cakes of shew-bread arranged in two 
rows of equal number, to represent the twelve mental 
heads in first person form, and each cake was made of 
two units of measurement of flour, to show united in 
them the back and front. To fully confirm the mean- 



THE TABEEKACLE A^T) HIGH PRIEST. 109 

iiig of these twelve cakes, they were forbidden to be 
eaten, except in the tabernacle by the priests, for only 
to the second nature inside of the brain such food be- 
longs. These cakes give the work of the mental heads 
in feeling for one character. But the square of the 
table for the other character has no cakes upon it, so 
his work most be in their mental light, pictured by the 
candlestick set upon the south side of the tabernacle — 
so south pictures intellect. Mental light for works of the 
person must emanate through the right intellect resting 
upon the other three quarters of the brain for support 
of its action. So the six branches of the candlestick, 
one branch for each of the six feeling natures, have 
each three bowls like almonds, besides the bowl on 
each for the lamp. So there was a bowl for each in 
each quarter of the brain. Because the second nature 
pervades all the brain, it is the main pillar of the mind ; 
so this part of the candlestick has four bowls like al- 
monds, one bowl for each quarter of the brain, and 
also a fifth one for itself alone, in which the light was 
placed. Upon each branch was a knob and a flower 
like a lily, and upon the main pillar were four knobs 
and four flowers, one for each quarter of the head. 
The lily of the valley is a low stemless herb having a 
raceme of nodding fragrant flowers nearly as much 
shaped for receiving as the cavities of the bowls. A 
knob, when no other particulars are given, can only 
picture giving. Every opposite of cavities do this. So 
here are visits directed towards having their own way 
to receive something, and empty almond bowls for the 
same, with knobs for giving. So through such work 
placed beneath, the mental light, pictured by the seven 
lambs, would be developed. So the almond tree be- 



110 



CIVIL THEOLOGY. 



hugs to the matrimonial nature, and differs from the 
peach tree in bearing fruit, the inside of which is eaten. 
Aaron's rod that budded, blossomed and bore almonds, 
has already been fulfilled far enough to also sustain 
the definition. All that is necessary to develope the 
mental light of a substance already in a man is to throw 
him into a situation where he has to rely upon it, in a 
serious, trying affair. So God chose bruising for the 
purpose, and to show this in the figure, he had the 
candlestick made of beaten work, and had its lamps fed 
with beaten oil. 

In the most holy place there is but one cube, because 
here the work of both cherubs is of the person or right 
side, but the work of one is for principal. For what 
controls the work of the cherubs we must look to the 
ark on which they stand and to the mercy-seat, because 
of their position beneath. 

The cubic shape of the ark gives it third person ex- 
tent, but it does not contain two whole cubes by so 
much that one-third of each cherub's cube is used by 
the other. This divides the ark into three parts, one 
of which is used by both cherubs. The tables of stone 
kept in the ark were written on .both sides. So the 
back and front divisions of man were provided for 
separately on them as clearly as the more distinct divi- 
sions of the right and left were by the two separate 
stones. So these stones picture classes of law for all 
four quarters of man. Confining the work of one 
cherub to works of the person for principle, and that of 
the other to works of the person for the person, each 
would have one of the tables of stone beneath it. So 
it was the pot of manna that alike controlled each. 
Manna was sentiments of judgment. 



THE TABERNACLE AND HIGH PRIEST. Ill 

"While the most holy place is within the same walls, 
because picturing work within the same flesh, the four 
colors of its curtain and the four pillars on which it 
hangs show that the work here is only of second person 
extent directed by and in a third person flesh. The 
ornamental cherubs upon the ten cm'tains show plenty 
of works of the person in sentiment throughout the 
tabernacle as well as in the most holy place. 

The altar of burnt ofierings in the court of the taber- 
nacle was fi^re units square for the square of the five 
natures of the flesh, and three units high for the form 
of this square under the other two natures. So an 
atonement was made for the altar until strength in 
mental light ; seven days. The altar f jr judgment and 
mind, upon which was offered sweet incense of the 
vegetable kingdom, was one cubit square and two cubits 
high, because the first and second natures only are here 
required. 

So far we have for convenience spoken of the second 
nature as if it were without feeling, but strictly speak- 
ing this is by no means the case. The feeling sub- 
stance of the mental heads, with which this nature is 
directly joined, unites it with that much feeling. And 
the Levites were also given the suburbs of their cities 
for the support of their cattle. So some of the flesh 
outside of the brain actually belongs to the second 
nature, and consequently the second nature possesses 
of its feelings. By figures we learn that a part of the 
second nature is located in each particular division of 
the brain, thus making that division its house and 
clothing. But these divisions thus located have an in- 
dependent head for the fifth bowl on the stalk of the can- 
dlestick which is no more united with one part of the 



112 CIVIL THEOLOG^T. 

brain tliaii with another. Of this bowl must come the 
Hi2:h Priest, who has the entire man for his house and 
clothing of holy garments. So this bowl would be for 
his family. 

Upon the shoulders of the ephod were two onyx 
stones, with six of the names of the children of Israel 
engraved in each, in the order of their birth. This was 
done by command of God. So they declare the figura- 
tive character of each son to come in the order of his 
birth ; and consequently, as principals always come 
before the works of their persons, the numeral order of 
the Spirits of God give the nature to which each son 
belongs. Leaving out Levi, who was cliosen to picture 
works of the second nature, we have by Jacob's adop- 
tion of Joseph's first two sons : 



For the left. 
Eeuben for judgment. 
Simeon for life. 
Judah for the fourth na- 
ture. 
Dan for vision. 
Naphtali for faith. 
Gad for strength. 



'to' 



For the right. 
Asher for judgment. 
Issachar for life. 
Zebulim for the fourth na- 
ture. 
Manasseh for vision. 
Ephraim for faith. 
Benjamin for strength. 



In the breast-plate of judgment were set twelve 
stones, with a name of one of the twelve children on 
each. So these directly claim their figurative char- 
acter. These twelve stones for the twelve mental 
heads of the brain were arranged in four rows of equal 
number to apply their work to each of the four quarters 
of man. As stones cannot picture work of feeling, they 



BEGnBSriNG OF WORK IN THE PEOMISED LAXD. 113 

must belong to mental substance. TVe have learned 
from fulfillment of figures to ourselves tbat wood, the 
hardest substance in the vegetable kingdom, has mind 
combined with feeling for its substance. So mind 
combined with feeling gives hardness, while feeling 
alone can only give in its works soft and tender bodies. 
So stone is mental substance^ belonging more particu- 
larly to the second nature, where feeling does not much 
enter. The two stones upon the shoulders of the ephod 
show, from the names in them, that two stones maj 
picture this character of the whole mental head. So 
its division into twelve stones for use in the breast-plate 
proves that figurative stones for the brain may be as 
numerous as its figurative people. By this we see the 
means God commands to be used to slay transgressors 
of many kinds, for stones were executioners' weapons 
of death among his figurative people. 



CHAPTEE XUL 

BEGINNING or W02K IN THE PEOMISED LAND. 

After crossing Jordan, Joshua, in front of his enemies, 
was commanded to make sharp knives and circumcise 
all the males at the hill of the foreskin, to show a com- 
plete uncovering of the mental head of the fourth na- 
ture before the enemy. The meaning of circumcision, 
like that of many other figures, is easily understood, and 
if it had not been fulfilled in ourself, the fij^ures we have 
received of difierent parts of the loins and of many 



114 CIVIL THEOLOGY. ^ 

kinds of covering, would prove the explanation we give. 
Tins was fulfilled with the first open declaration of 
authority in Christ's civil reign under the branch of it 
pitured by Esau, so at the crossing of Jordan we again 
go back to its beginning, and come up over those figures 
picturing work of the person on the right. Joshua be- 
loncred to the mental head for works of faith. His 
name signifies salvation. 

After crossing Jordan Joshua subdued thirty-one kings, 
beginning with Jericho and ending with the five kings 
warring against Gibeon, for those picturing the work 
of the seven natures in their first action. Makkedah 
was the first of the twenty-four kings picturing the 
twenty-four primary divisions of the brain in second per- 
son extent of work. 

There were six cities of refuge appointed in the land 
to settle pardonable offenses in. This gave a city for 
each mental head of the six sensitive natures. 

The Levites were given forty-eight cities in the pro- 
mised land, a number for complete right and left work 
of third person extent, as indicated by the four halves of 
quarters for such mental work. A confinement of the 
Levites to cities for their inheritance proves that cities, 
in figurative language, belong to the brain. 

After entering the promised land, Israel was ruled 
four hundred years by judges, to show the extent the 
characters in this subject were under control of that 
division of our being enlightened by the first spirit of 
God. This was the square of the four tens on the four sides 
for right and left work of a third person extent, mod- 
ified bv a third person extent of mental light for judg- 
ment throughout the twelve mental heads of the brain. 



BEGINNING OF WORK EST THE PROMISED LAKD. 115 

'Next in order come the twentj-four kings end- 
ing with Gadeliah, the son of Ahikam, picturing the 
work of the twenty -four divisions of the head, in Ju- 
dah's branch of Israel, and the twenty kings that 
reigned over, the ten tribes that revolted, counting Saul, 
one for each division. We cannot now pursue this sub- 
ject further. 

ISText in order comes the subject of servitudes. So 
again we go back to the beginning of this civil life for 
commencement of the history of each. Of these there 
were one for each of the seven natures, and one for 
civil life, as pictured by the eighth division. These 
servitudes were principally caused by our sensitiveness 
to public opinion, and to the work of its leading char- 
acters upon us before we were able to defend ourselves 
with sufficient strength to silence ignorance and tyranny. 
These servitudes are important, as being the extent of 
influences we are delivered from. The one, by a char- 
acter of judgment for the negro that reigned over the 
feelings of the nation for work of its person oppressed 
our works of judgment until the acquirement of men- 
tal hght on the subject throughout the twelve mental 
heads of the brains as prefigured b}' eight years. 

The servitude for our second nature lasted a length 
of time for the acquirement of mental light of the year 
extent for each of the eighteen divisions of the head in 
its first three quarters in second person extent of work. 
The right intellect, or time and manner of doing, not 
being in bondage after the other three quarters are li- 
berated. A cl'iaracter in our right mental head of 
strength is the deliverer here. 

Third person scope of mental light of the year ex- 
tent for each number of the four fives of the fleshy in 



116 CIVIL THEOLOGY. 

second person scope of work, was pictured by tlie twen- 
ty years servitude for tlie flesh in this civil life. The 
war of the prophetess Deborah (see battle of Armaged- 
kon,) gives this mental light. 

The servitude for the matrimonial nature only lasted 
for an acquirement of strength in mental light of the 
year extent. The work of Gideon, of the tribe of 
Manasseh, gives this light to all as soon as explained by 
us. 

Yision, like the second nature, lives only in the brain, 
so the third person extent of mental light for it, pictur- 
ed by the year, would be the same in amount used for 
the second nature. This deliverance was wrought by 
Jephtha, and only needs explanation by us to give to the 
people the required light to secure their justification of 
us under this head. 

Faith in this civil life, to be emancipated from senti 
ment against it, must give mental light for God's pro 
tection of us in third person works of the flesh. So for 
ty years were required, one year for each division of 
the four tens, for such work. To give this, the nature 
of our religion will have to be explained to the people. 
This work we expect poHticians to do, or open the way for 
it. To help bring about this, Sampson, a leading charac- 
ter of the left of our mental vision, was used. For his 
work, see page 118. 

The servitude for strength difiers from the others by 
increasing after its beginning. This increase wa^ caused 
by our ignorantly trusting in strength forbidden by the 
laws of Sabbath, that we did not at first understand, but, 
on the contrary, thought such strength as they forbade, 
necessary to command respect for our civil life. For 
the figurative seventy in temporal rule, under thi& 



BEGIKN-ING OF WOEK IN THE PEOMISED LAISD. IIY 

head, we find all proper laws to be for defense of the 
flesh. So, first of all, the law must tell what is sin 
against a particular nature, and then, after that, tell 
what must be suffered for its commission. This divides 
the laws for each nature of the flesh into two distinct 
classes, making ten in all. As, in civil work, each one 
of these ten classes is modified bj every one of the sev- 
en natures, they multiply together, giving seventy divis- 
ions for work requiring a third person mental light of 
the year extent for full strength in civil authority. We 
find that these seventy years in length contained eigh- 
teen years in depth, that so slip past each other as to 
make it eighty-eight years in extreme length. Still the 
intermediate and opposite extreme ends are exactly sev- 
enty years apart. The division of the seventy into this 
number of layers we find to arise from its inseparable 
connection with the three first second person quarters 
of mind and vision. 

The last servitude, the devastation by the Romans, is 
In the division for direct action of government, as in the 
judicial department. In this division nearly all our 
leading characters held to Esau's branch of our civil 
life, and would have conquered all Koman characters 
by that division had we possessed a tenth part of the 
mental light for our civil life that we now do, and not 
had to grope our way in so great darkness ; for almost 
every law given by Moses was entirely different from 
any thing we had before considered the direct word of 
God. But this was not to be, because we would not 
then have studied those matters in time for political 
effect. 

Somehow or other all these servitudes, so far as we our- 
self are concerned, have all long since ended, or so nearly 



118 CIVIL THEOLOGY. 

SO that all we now care about the scattering of our " Civil 
Theology " is to get back some of the money it has cost 
us. Our complete emancipation from human authoiity 
is not so valuable to us, at the cost of all our savings from 
past labor, as it would be with a return of our capital iur 
vested with fair profits. But this we think will not 
long be delayed, because everything indicates that the 
consummation is very close at hand. 



CHAPTEK XIY. 

SAMSON AND HIS FULFILLMENT tN" POLmCS NEARLY 

ACCOMPLISHED HIS HAIR GROWN LONG FOR THE 

LAST TEVIE. 

Samson was of the tribe of Dan, the figure for the 
principles of vision, cherishing generation by works 
in the principles of faith prefigured by this • land. 
This character of work sprang from a disposition in 
us to rest from works of the person for the person in 
our civil life. So his father's name, Manoali, signifies 
rest. His son, the figure for mental vision of a male 
character, was signified in Hebrew by the word Sam- 
son. Our work of vision prefigured by him began 
work for defense of our faith by trying its effect upon 
politicians. So its work was of second person extent 
in a thii-d person mental light, as prefigured by twenty 



SAMSON AOT) POLITICIANS. 119 

years duration of his reign over Israel. His conflicts 
were with the Philistines. These people took their 
name from Phelistim, the eighth and last son of Miz- 
raim, the figure for the intellect of the principles of 
faith cherishing civil life. This made them figures 
for the time and manner of carrying out this faith in 
the eighth division, the one for the character of rule 
cherished in the federal unit of power. So their 
work referred to constitutional rule. This made Da- 
gon their chief god. That part of Dagon which pre- 
figured the laws and walk of civil rule was like a 
fish, but the rest of him was of human shape. So he 
prefigured manifestations of civil rule by mind, per- 
sistence, hfe, and possession, but with laws, desires, 
walk and being only as a science, as in constitutional 
rule by a judiciary. 

Samson's exploits were by the three women he had 
amours with ; divided into a part for judgment, a part 
for mind, and a part for life. 

As this entire subject is in the division for faith, it is 
clear that among Philistines trust in Dagon forbade all 
violations of the constitution, and required explicit 
trust in that instrument and the laws not conflicting 
with its provisions. This would make many Philistine 
characters support President Johnson's policy. While 
others in whom the matrimonial nature predominated 
over their vision, would go with the radicals to protect 
this nature in the ex-slaves. Their land giving promi- 
nence only to these two natures. 

Timnath, the home of the first Philistine character 
Samson, took a fancy to signifies an image figure or 
innumeration. So it was the delineation found in the 
constitution at the close of the i'ebellion, and so ablj 



120 CIVIL THEOLOGY. 

manifested by President Johnson. Consequently the 
woman Samson here sought a union with, was the char- 
acter of President Johnson's policy toward the ex- 
rebels, that our vision endorsed. On approaching by 
this vision the cultivated works of feeling to euibrace 
in union, pictured by the vineyards of Timnath, an in- 
tellect of work under government, manifested strong 
spirit of feehng against this Samson, by wholly reject- 
ing its help before the people. For this opposition 
the lion was slain by Samson's strength in Con- 
gress, as fulfilled. See page 273-282, and many scrip- 
tures. 

In the communication with this lady and her third 
person extent of friends to give strength in mental 
light of a day's extent, as pictured by the seven days' 
feast, our Samson left them to guess at the source 
of some meat and sweetness to him, by foretelling in 
our Civil Theology of that date, future results to our 
benefit, arising from devouring strength in the govern- 
ment. But such were the solicitations of this woman, 
upon this Samson, that against the acquirement of 
seven days' mental light concerning each other, the lion 
having power to solve the riddle by his deatli, was 
found to have been slain by Samson. See book v. 
chap. 1 . And by this effect a third person extent in 
change of sentiments, pictured by a full suit of raiment 
for thirty persons was given these Philistines from the 
slain of their own nation at the polls, as indicated by 
Askelon, which signifies weight or balance. (See 
Samson's negative strength over the opposition.) This 
branch of the Philistine character then continued its 
work under these sentiments, after ciiange of the con- 
stitution made it operate differently. And the Philistine 



SAMSON AND POLITICIANS. 121 

woman was given to our friend the democracy. And 
this Samson of ours placed burning between minor 
characters in w^orks of principle and works of the per- 
son, under a fox character of government to each other, 
tied together by their political tailes, as fulfilled in the 
relations caused to exist between works of principle in 
the ex-slaves, and works of the person in their ex-mas- 
ters. This was done to the extent of the square of the 
first ten of the flesh, modified by Judgment, Mind and 
Life, as pictured by the three hundred foxes with fire- 
brands between them. By this operation of our vision, 
pictured by this prank of Samson, all the Philistine 
works of feeling to embrace in union, pictured by the 
vineyards of Tinmath, were burned up. Also all their 
works of feeling in vision, pictured by the olive tree, 
and all their works of feeling for the constitution and 
laws, pictured by corn. So, in revenge, these Phil- 
istines burnt up this woman Samson loved, and yielded 
in the New York IS'ational Convention of 1868, to 
rebel influence against her constitutional and legal 
character of working, for the purpose of getting this 
Samson of ours into their own hands. Samson had 
taken refuge in the top of the rock Etam, in the land 
of Judah, or literally speaking he had taken refuge in 
the principles of law in mental substance for works of 
the person, or a covering, as the land of Judah under do- 
minion of Philistines, and the rock and Etam altogether 
picture. So this Samson in us rested upon the constitu- 
tion amendments as thus indicated. In this campaign the 
Philistines pitched in Judah and spread themselves in 
Lehi, or, literally speaking, pitclied in the land for 
giving laws and spread themselves in the land for 
works of jaw bones, as upon the political stump. But 



122 CIVIL THEOLOaY. 

Samson's strength slew them with the jaw bone of 
the Assyrian ass to the extent of third person works 
of flesh on the side. 

In works of the second nature, Samson visited a har- 
lot of Gaza, the goat city of radical Philistines. This 
woman snited his mind towards the ex-slaves. But it 
will be remembered that he gave no mental light here 
for works against his judgment or life, so he left the 
city during the first night, carrying with him their 
means of closing passage through the intellect of their 
mental head, the mind through which amendments to 
the constitution are gotten, (See gates of new Jerusa- 
lem,) and placing it under control of a mental head of 
the flesh, not yet having developed forms of character 
in work. 

In works of the life of Samson he had amoui-s with De- 
lilah of the Yalley of Sorek. Delilah signifies poor oi 
small ; Sorek signifies vine, hissing, and a color inclined 
to yellow. So in civil life, Delilah was that politically 
poor character of the ex-slaves which depends on a 
flesh indicating embrace in union, hissing of rebellion, 
and force of feeling. Here Samson's work has four 
quarters. A prince of the Philistines for each natm-e 
of the flesh offered this character in the ex-slaves, 
strength in vision for the square of the first person ten 
of the flesh, modified by all the twelve mental heads 
of the brain except that for strength on the right, as it 
has already received by constitutional amendments and 
United States laws. Samson told Delilah by indicat- 
ing in our publications his dependence upon politicians 
and voters, how to take away his strength in tlie quar- 
ter for principle by binding each of his seven natures 
in that quarter with works of feolino; in mental sub- 



SAMSON AND POLITICIANS. 123 

stance for correction, as green rods indicate. He also told 
her that she could secure the intellect of his principles 
to the Philistines by binding them with extensive sen- 
timents recently gotten from works of feeling, giving 
strength of sentiment to be twisted together, as in po- 
litical conventions and combinations, pictured by new 
ropes, by the same means. And he told her by his 
vision in all his seven natures against every kind of 
slavery how to deliver np his feeling to work. So she 
entwined and wove in with her own sentiments of feel- 
ing those of Samson's mind covered by extensive 
silence as pictured by hair, but these sentiments were 
sufficient in defiance of fastening to carry with them 
by Samson's those of the woman. So this, like the first 
tw^o quarters, could not be held fast. In the time and 
manner Samson wished to work, as pictured by the 
right intellect, he got trapped and bound by allowing 
this covering of extensive silence to be removed in our 
Civil Theology^ Then Samson's eyes foreseeing how 
to work were put out, and he was taken to the goat 
city. The science of government it was thought had' 
through amendments to the constitution triumphed. 
Then being merry the Philistines called for Samson by 
divisions and weakness to make sport, and a lad or 
young party by perhaps negative action led him by his 
works and let him lean against the two main supports 
of their feelings, but his hair had grown long again 
and he finished his work as a single character. 



BOOK III. 

AN EXPLANATION OF THE KEVELATION OF ST. JOHN, SHOW- 
ING THEIR FULFILLMENT IN THIS GOVERNMENT. 

In the seven messages to the seven churches of Asia, 
we get the key to the seven seals, seven trumpets, and 
seven vials of wrath. The selection of just seven 
churches from all the number, when plain language was 
the means of communication clearly betrays an object 
reaching beyond that of the simple communication itself, 
and if by investigation we here find the numeral order 
of the ^even spirits strictly observed in the seven mes- 
sages, then their figurative use in the explanation of 
the rest of this book is settled beyond dispute, and we 
have not only the numeral order of the subjects in the 
sevens, but also the main channel in which they run, 
given. And if the seven different ways in which Christ 
represents himself to the seven churches, and the seven 
different promises at the close of the messages, all agree 
in nature with the seven spirits, a complete net work 
of evidence will be here given to prove the leading ob- 
ject of these seven messages. In examining these mes- 
sages we must remember that work belonging to any 
one spirit, cannot be reduced to words without calling 
into requisition more or less of the other spirits. For 
an example of this we find the second spirit has to be 
used for what is said in all the spirits, and the spirit 
ofvision in its very nature, holds within its grasp the 
other six. And combinations of more or less of the 

(124) 



REVELATION H. 125 

spirits, must of necessity enter into every literal com- 
munication. So with a proper understanding it be- 
comes self-evident that a clear predominance in na- 
ture of any one spirit in a message, is all that can, in 
all cases exist. We will now take up, the messages in 
order 

Unto the angel of the church at EpTiesus write; These 
things saith he that holdeth the seven stars i7i his 
right hand^ and walketh in the midst of the seven gol- 
den candlesticks. 

In God, the Holy Ghost alone can do such work, it 
walks amidst the churches for their first cleansiug, and 
what its right hand figuratively speaking does, is its 
own direct acts to enlighten, condemn and bind. And 
this is the light which renders immediate judgment, 
and visits its chastisements until the uttermost farth- 
ing is paid, the light from which there is no appeal. 

/ hiow thy worhs, and thy labor ^ and thy patience^ 
and how thou canst not hear them which are evil^ ana 
thou hast tried them which say they are apostles^ ana 
are not, and hast found them liars. 

The Holy Ghost is the only means by which we' can 
prove and try another's works, and the only spirit thai 
gives us a hatred of the wicked, love the two edged 
spirit cannot do either, and without the Holy Ghost 
for its life blood would die by self destruction. In 
the rest of this message is a threat, the performance of 
which belongs only to this spirit, and a promise of the 
tree of life for the third spirit, to them that overcome, 
which must be done before anything higher can be 
attained, so all the message is confined to the first 
nature. ^ 

And unto the angel of the church of Smyrna write ; 



126 CIVIL THEOLOGY. 

These things saiih the first and the lasty which was dead 
and is alive. 

Without the second nature, no written or verbal 
communication could be given, and both the beginning 
and end would be for ever sealed to man, and that the 
word of life spoken by this spirit was dead from the 
fall of man to the coming of Christ, all can see for them- 
selves. The message throughout is a simple com- 
munication strictly confined to work of the second 
nature, and the promise to them that overcome, could 
not be so properly made to any ether nature as the one 
which must be annihilated for completion of the second 
•leath. 

And to the angel of the church in Pergamos write / 
These things saith he which hath the sharp sword ivith 
two edges. 

The only spirits that in war can claim to be cutting 
weapons, are the Holy Ghost and the spirit of life. 

This latter being the spiritual fire of God naturally 
contains two edges, one in love and one in burning, 
while the Soly Ghost has no other edge than the pow- 
er of truth. And the message which follows is all 
clearly confined to works of life, hatred and love. 

Here is the martyrdom of Antipas, and the unlawful 
life taught by Balaam, whose name signifies " the con- 
queror of the people." From the figurative operation 
of Balaam's teachings upon figurative Israel, we find 
them to be, that there is no harm in any degree of fa- 
miliarity between the sexes, either married or single, 
as long as they have no matrimonial connexions, and 
that such familiarity is lawful enjoyment of life. This 
would be the case were ^ch familiarities confined to 
the prompting of the nature of life, but any embrace op 



REVELATION U. 127 

such like familiarity with more than one person to feed 
the fourth nature is fornication, because direct con- 
nexion where either party has a companion is adultery- 
and where they have not it might be no sin, and indeed 
could not be if they were each other's choice, for the 
beginning of all such work however foolishly it may be 
brought about, is a perfectly lawful wedding, fully 
binding before God ; and the only bands for the be- 
ginning of matrimonial life that should exist, or that 
can exist in the temporal reign of Christ. So Balaam's 
teachings are a snare to seduce into unlawful fa- 
miliarity honest loving hearts by supposed innocent 
food for the fourth nature in Christian love, but this is 
bowing to false deities, and turning the love of God 
into wantonness. 

So we have found all this message strictly confined 
to the nature of life. The promises here to them that 
overcome consist of hidden sentiments of judgment, and 
a mental character of like nature. 

And unto the angel of the church in Thyatira write; 
These things saith the Son of God, who hath his eyes like 
unto aflameoffire^ and his feet like fine hra^s. 

Here the fourth spirit declares itself in the ex- 
pression " Son of God, " and in " Eyes like unto a flame 
of fire " for the experienc%in this nature of every man 
of truly fine and pure feelings, will fully satisfy him 
that it possesses such vision, and we know that no other 
spirit in its first character does. Also the feet of fine 
brass for pure strength of force for being, could not be 
applied to any other nature, and upon them to as upon 
this rests the whole existence. So Jezebel's for- 
nications are the subject of the message and she is 
threatened to be overcome and made guilty of adultery 



128 



CIVIL THEOLOGY. 



if she does not repent. And the promise here to them 
that overcome and keep the works unto the end, ig 
power over the nations, to rule them with a rod of 
iron, and break them to shivers as a potter's vessel, 
because all temporal rule is for defence of this nature, 
and without it would not be needed. 

And unto the angel of the church m Sardis write ; 
These things saith he that hath the seven spirits of God^ 
and the seven stars^ 

Vision is the only spirit that holds the seven within 
its grasp, and that constantly sees all things, so it 
alone could contain the seven stars of the churches. 
And watchfulness is the duty taught by this message, 
and a clothing of light is the gift promised to them 
that overcome. 

And to the angel of the church in Philadelphia write, 
These things saith he that is holy ^ he that is true, he 
that hath the key of David, he that openeth^ and no man 
shutteth; and shutteth, and no man openeth. 

In the least condemnation, all faith in the matter is 
gone, and by faith only can a man feel justification be- 
fore God. So faith is holy and true above all other 
natures, for they may yet abide with us in the matter. 
And it thus opens that none can shut, and shuts that 
none can open. • 

To show what is the key of David we must first find 
his figurative meaning. David was the seventh son of 
Jesse, ( Chron. 15.) and of the tribe of Judah. The 
meaning of Jesse, is being wealth or who is. David 
signifies beloved, so he is beloved strength of being in 
the principles of the fourth nature made king and con- 
sequently his key is that which unlocks temporal rule, 
for the law given in the figures connected with the en* 



EEYELATION IH. 129 

terins: of the most holy place of the tabernacle for 
this work, positively excludes from this authority, all 
Vho are not thoroughly cleansed in these principles, so 
faith only could have this key. The rest of this mes- 
sage throughout is easily seen to belong mainly to the 
nature of faith. 

And unto the angel of the church of the Laodecians 
write y These things saith the Amen, the faithful and ti^e 
Witness, the heginning of the creation of God. 

Amen, in Hebrew, is firm and true, and the begin- 
ning of the creation of God must have been by some 
kind of strength, and strength too, as a witness reaches 
all intelligence. 

The Laodiceans here are threatened to be spewed 
out of his mouth, a work which seems clearly to be- 
long to strength, and finally wealth is made the sub- 
ject of the message, and all this belongs directly to 
strength and is strength of itself, and the reward here 
to them that overcome is as strong as the throne of 
heaven. 

In these messages to the seven churches, we have 
three distinct classes of witnesses, first the repre- 
sentation at their beginning, second the messages them- 
selves ; and third, the promises at their ends to them 
that overcome. So these three classes make twenty- 
one witnesses for each other's support, not one of 
which are out of a supporting position. Such evidence 
appears to me very strong. 

In the body of each message we find the character 
of work that may be looked for under the spirit of it3 
number, for their numeral order we find to be precisely 
the same we gave the spirits from the order in whiclj 
they first appeared to us. 
6^ 



130 CIVIL THEOLOGY. 

We have now passed once through the seven spirits 
in their first form, so the next chapter must open in 
some higher order of divisions, for we cannot dis- 
connect it from this key intentionally given. 



REVELATION IV. 

1 "After this I looked, and behold a door was 
opened in heaven, and the first voice I heard was as it 
were of a trumpet talking with me, which said, come 
up hither, and I will show thee things which must be 
hereafter. 

2 " And immediately I was in the spirit, and behold 
a throne was set in heaven, and one sat on the throne. 

3 " And he that sat was to look upon like a jasper 
and a sardine stone, and there was a rainbow round 
about the thron-e, in sight like unto an emerald. 

4 " And round about the throne were four and twenty 
seats, and upon the seats I saw four and twenty elders 
sitting, clothed in white raiment." 

Before the people, we go out of and into our house 
of feeling through our ^ords ; so they are the door, 
and for this reason Jesus said, I am the door^ for 
through him came the Word, and he could not have 
spoken this of himself in any other sense, for spiritu- 
ally speaking, he was the house. 

As the brain is above the flesh, in both a literal and 
figurative sense, and in the creation of man was called 
the heaven, a space above the earth was selected for 
the apparent location of this throne, to show its work 
to be in a figurative sense above that of the first form 



REVELATION IV. * 131 

of the seven, by the first cherub in his messages to the 
seven churches. 

John was called up by being thrown under control 
of the second spirit, which swallowed him up into a 
trance ; so all his being was beyond his own control 
to such an extent as to make him a part of the figure. 

Jasper is a precious stone of various colors, and is 
sometimes striped and banded, but its colors are gen- 
erally dull. The sardine stone appears to be of a 
deep red, as if mostly for the second nature. So the 
absence of other deep lively colors in the one that sits 
upon the throne appears to confine him to the individ- 
ual or second nature of God ; and indeed no other 
nature could thus appear in the brain of man, for the 
rest enter into combination with him, and appear in the 
mental heads. 

The twenty-four elders and their seats give us the 
brain in second person form of work, for they contain 
the four sixes in that extent. The white of their 
clothing must be vision, the spirit that holds all the 
rest witliin its grasp, for were not their clothes a pro- 
duction of the flesh tliey would have to be of animals' 
hair, and the white of judgment for it does not contain 
within itself the other natures. The crowns of gold 
upon their heads are the authority of the spiritual 
flesh. 

The rainbow, with its hollowing side, possesses the 
work of the throne, so it all must pass through the 
pure lively green or force and love pictured by the 
color of the emerald. But we will leave a full ex- 
planation of the interesting figure of the rainbow for 
Rev. X. 

5 " And out of the throne proceeded lightnings and 



132 ' CTYIL THEOLOGY. 

thunderings and voices, and there were seven lamps of 
fire burning before the throne, which are the seven 
spirits of God." 

' • Clouds of water naturally belong to the individual, or 
second and most purely mental nature, for the mental 
heads are directly of the flesh, and even contain within 
them its stone sulDStance, as we have already seen, and 
the second nature is also as much under control of all 
the others, as the clouds are above the earth. Light- 
ning is the electric spark, caused by the passage of 
electricity between clouds differently charged. Thun- 
der is the crackling sound caused by the clash of the 
air in rushing in to fill up the vacuum caused by the 
passage of the electric fluid. Rushing air we know to 
be a figure for aroused feeling of the natures in theii 
natural prompting. So electricity in figurative language 
must be of a higher and stronger nature for spirit of 
mind ; so the floating mist of the clouds is sentimentfe 
of mind under control of aroused feeling, and lightning 
is the result of the passage of its mental light to oth- 
ers not thus charged, and thunder is the clash of con- 
tending feelings. This definition of thunder and 
lightning we have seen well demonstrated in the 
plagues upon Egypt. The voice, we learn from its 
nature and its use, in Rev. x. 3, and xiv. 7, is a figure 
for anything done by word, either spoken or acted, as 
the voice of an election, or of a feeling, or mind, or 
work, in what it says of itself. 

The seven lamps of fire are here placed before the 
throne, because it is through the intellectual part of 
the head that their light is shed. 

6 " And before the throne there was a sea of glass 
like unto crystal, and in the midst of the throne, and 



REYELATION IV. 133 

round about the throne were four beasts full of eyes, 
before and behind." 

The high priest division of the second nature has to 
cleanse itself, with the intellectual mind of the brain 
before it can officiate in spiritual things ; so the offici- 
ating priests of the tabernacle had to wash in water 
of a semi- circular brazen sea, under penalty of death. 
Brass was the metal of tlie laver, to show this mind 
held to that part of the head by the strength of force, 
which accounts for the permanent location of a certain 
part of the second nature in each division of the brain. 
So this sea was placed before the throne, and was of 
glass, to show the hardness it contained in the intellec- 
tual substance. 

These four beasts should be called four living crea- 
tures in the midst of the throne, and on either side of 
the throne. They are the four halves of the head in 
third person form of work, and their eyes are the 
mental vision that naturally fills the brain. 

7 " And the first beast was like a lion, and the 
second beast like a calf, and the third beast had a 
face as a man, and the fourth beast was like a flying 
eagle." 

The lion lives upon flesh, and the intellect lives upon 
its natures, but the calf eats soft vegetation, as the 
back of the head lives upon the feelings of the flesh. 
The intellect in governments of the brain is king, and 
must have its own way. The lion is king of the car- 
niverous beasts, and the intellect of man in Christ is 
also king, and both ramble unrestrained by higher au- 
thority, but the calf is a domestic animal that learns 
to obey a higher authority, as the mental feelings learn 
to obey the intellect but both the back and front of 



134 CIVIL THEOLOGY. 

the Lead are under government to each other in all 
work, so thej here take the form of beasts, but the 
right and left halves are so distinct in their division as 
to be able to act separately and without coming under 
government to each other. So the left for works of 
principle has the face of a man for its strongest figure 
in work, and the right for works of the person, has a 
flying eagle, the most independent of carniverous birds. 
The numeral order given these four beasts we see 
agrees precisely with the natural order in work of the 
four halves of the head. 

8 '' And the four beasts had each of them six wings 
about him, and they were full of eyes within, and they 
rest not day and night, saying. Holy, holy, holy Lord 
God Almighty, which was and is, and is to come." 

Each has six wings, because each has the individual 
work of the six mental heads in its respective division, 
and these heads are full of mental vision for the eyes 
within the wings. The glory these beasts give to God 
is in their mental action ; so the words used are figu- 
rative and for the substance, and night and day may 
be either literal or figurative, because they may thus 
continue their work, and figures also cease to exist 
while inactive, and in mental darkness they do not 
cease to praise with their thoughts and works. 

9 " And when those beasts give glory and honor and 
thanks to him that sat on the throne, who liveth for 
ever and ever, 

10 " The four and twenty elders fell down before 
him that sat on the throne, and worshipped him that 
liveth for ever and ever, and cast their crowns before 
the throne, saying, 

11 " Thou art worthy, Lord, to receive glory and 



EEVELATION V. 135 

honor, and power, for thou hast created all things, and 
for thy pleasure they are and were created." 

In works of civil life no glory could be given to 
God in second person work of the mental heads until 
third person form of work had prepared the way, so 
the beasts give glory first, and then the elders give 
their crowns of life unto the intellect, in praise of the 
second nature of God upon the throne. 

CHAPTER Y. 

THE SEALED BOOK. 

1 " And I saw in the right hand of him that sat on 
the throne a book written within and on the back side, 
tjealed with seven seals." 

This book is the book of life in the right hand 
>?rorks of the personal or second nature of God. It is 
Realed upon the back because hid in feeling from all 
the seven natures of man. 

2 " And I saw a strong angel proclaiming with a 
loud voice, Who is worthy to open the book and to 
loose the seals thereof. 

3 "And no man in heaven nor in earth, neither un- 
der the earth, was able to open the book, neither to 
look thereon. 

4 "And I wept much, because no man was found worthy 
to open and to read the book, neither to look thereon.'* 

An angel is a teacher or messenger, and may be one 
of God's spirits alone, or a man through whom it 
speaks, or even some nature of a man. This angel 
was Jesus, through whom the spirit of life spoke ; he 
was the strong messenger, and thus spoke by his doc- 
trines, and John is the weeping seekers after light. 



136 CIVIL THEOLOGY. 

Our Saviour still covered in darkness the mental part 
of Christianity, and continued the giving of figures, 
and from his appearing until now, this part of the 
book remained sealed, and the proclamation continued 
to sound, and no man in the brain, nor in the flesh, 
neither having the flesh under his control, was found 
able to open the book or look upon its nature. 

5 "And one of the elders said unto me : weep not, 
behold the Lion of the tribe of Judah, the root of David, 
hath prevailed to open the book and to loose the Seven 
Seals thereof." 

I suppose the elder for vision can give this informa- 
tion satisfactorily to all who seek truth from letters. 
The Lion, the strongest government in a well balanced 
brain, would be some intelectual part of the tribe of 
Judah. Jesus was literally of this tribe, but figura- 
tively speaking, he was of the tribe of Simeon, the 
figure for life on the left. So this cannot mean him, 
for a figurative meaning must be given, or David losea 
his figurative character. And the work of Jesus wan 
not in the mental part of Christianity, but in its sub 
stance of life, and that could not reveal the mental 
light which belongs to the work of this throne. And 
the lion of the fourth nature on the left is the actual 
root of figurative David, and in the fulfillment of Judah 
it actually opens and reads this book. 

6 "And I beheld, and lo, in the midst of the throne, 
and of the four beasts, and in the midst of the elders, 
stood a Lamb as it had been slain, having seven horns 
and seven eyes which are the seven spirits of God sent 
forth into all the earth." 

This Lamb is a government of that character. The 
part of the man he represents is clearly fixed, because 



REVELATION V. 137 

the personal nature only can have these horns. So 
the second nature to complete a human organiza- 
tion now appears. And the beasts and elders now 
have a head for their work, and the figure is complet- 
ed. It is a very easy matter to determine which of the 
two lambs of the daily sacrifice this one is, for the 
morning lamb only used the horn and eyes for the na- 
ture of life, and in no way opened the mental part of 
this book, while the evening lamb uses all the horns 
and eyes, and is used for the work of this throne. 

7 ''And he came, and he took the book out of the 
right hand of him that sat upon the throne. 

8 "And when he had taken the book, the four beasts 
and four and twenty elders fell down before the Lamb, 
having every one of them harps and golden vials full 
of odors which are the prayers of Saints." 

The Lamb will have succeeded in taking the book 
when seven figurative days of consecration from the 
beginning of the work of this throne have passed, for 
this was the time occupied in the consecration of the 
priests for this pan of the man. And after the per- 
sonal nature is thus prepared, all the people of the 
mental heads will make it their trust and pour out their 
feelings to its praise, for all that murmured in the wil- 
derness will then have passed away from this throne. 

9 "And they sang a new song saying : Thou art 
worthy to take the book and to open the seals thereof 
for thou wast slain, and hast redeemed us to God by 
thy blood out of every kindred, and tongue, and people 
and nation. 

10 "And hast made us unto our God kings and 
priests, and we shall reign on the earth." 

Remember only the works of the twenty-four elders 



138 



CIVIL THEOLOGY. 



and four beasts are here mentioned. One brain only 
and it is now trusting in its second or individual 
nature instead of murmuring and rebelling as before 
Aaron's rod budded. So this few in number could not 
be redeemed out of every kindred, and tongue, and 
people, and nation, if they were literally meant. But 
figuratively speaking, they are so redeemed out of 
the figurative people of the man, for until their re- 
demption gives them full heads, it cannot be complete. 
So no other expression than one which covers all 
r)eople could show a complete redemption from the 
igurative people before dwelling therein. And in 
^Tirther support of this explanation, these redeemed 
Hre to reign on the earth and consequently must here 
live. The Lamb was slain in the part of the first battle 
where the beloved strength of the principals of the 
fourth nature, or King David, was the only means of 
defense. The blood of the Lamb is the life he lives, 
*iccording to its figurative meaning. 

11 "And I beheld, and I heard the voice of many 
angels round about the throne, and the beasts, and the 
elders, and the number of them was ten thousand times 
ten thousand, and thousands of thousands. 

12 " Saying with a loud voice : worthy is the Lamb 
that was slain to receive power and riches, and wisdom 
and strength, and honor and glory and blessing." 

This great indefinite number given for those about 
the throne we shall hereafter see, is by no means too 
large for the figurative people of one naan in Christ, 
and the internal work of this throne could not be 
shown except by such a host. Remember the praise 
here must also be figurative, and consequently in their 
works instead of words, and that it is to this character 



EEVELATIOIi, VI. 139 

of government to God in that division of man instead 
of to the part itself. Such was the government to God 
slain in the two Cherubs, the first for defense of the 
nature of life, and the second for defense of the fourth 
nature and development in Mental light. 

13 "And every creature which is in heaven and on 
the earth, and under the earth, and such as are in the 
sea, and all that are in them heard I saying : blessing 
and honor, and glory, and power be unto him that 
sitteth upon the throne, and unto the Lamb for ever 
and ever. 

14 "And the four beasts said : Amen. And the 
four and twenty elders fell down and worshipped him 
that liveth for ever and ever." 

That is every creature in the brain and under con- 
trol of the flesh, and that has the flesh under his con- 
trol and such as are in the second nature. 

If the reader has well considered the difference 
between second person work in the elders and third 
person work in the beasts, and has thoroughly studied 
all before written in connection with these divisions, I 
think the explanation to him will have been made 
sufficiently clear for us to thus leave this figure and 
proceed to its work. 

CHAPTER yj. 

THE OPEXIXG OF THE SEALS IN ORDER. 

1 "And I saw when the Lamb opened one of the 
Seals ; and I heard as it were the noise of thunder, 
one of the four beasts saying : Come and see. 

2 "And I saw, and behold a white horse, and he 



140 CIVIL THEOLOGY. 

that sat upon him had a bow, and a crown was given 
unto him, and he went forth conquering and to con- 
quer." 

At all points in the bottomless pit justice can only 
be determined by reason. So there it depends wholly 
upon education which may by surrounding circum- 
stances, lead man to honestly adopt the very basest of 
principles for his standard of truth. So in this con- 
dition, the first nature of God is utterly sealed to man. 
And this Seal, remember, binds all the seven, for the 
right hand work of the first is final in all things. The 
left of this nature is opened to the most ignorant by 
the Gift of the Holy Ghost. But its right side work, 
and Mental light was developed by bruising as shone 
in the candlestick before this roll in the right hand 
work of the second nature of God upon the throne 
could be read. 

At the opening of this Key Seal we find a clash in 
contending spirit of feeling foreshown by the noise 
like thunder. And this sound from the intellectual 
beast figuratively saying, Come and see, must be in 
temporal rule for no work can come from these beasts, 
but of third person scope for all beneath this the elders 
cover, and the clash must be with man. So the beast 
includes God for defense. A horse with a rider is 
man or some part of him under government to some- 
thing which he controls, and bears forth to battle, 
and the number of the Seal, and the beast tells what 
this is. The white of the horse is for judgment, be- 
cause animals belong to the brain, and of the two 
different whites that for vision belongs most to the 
flesh, so this government is in judgment carrying 
forth the developments from the opening of this seal 



EEVELATION VI. 141 

crowned with authority, and a bow for a weapon, 
i'rom the material of the bow and size of its strings, 
we find its arrows thrown from sentiment by strong 
work of feeling. Weapons like the arrow that are for 
sticking in we have found from that used to slay the 
Midianitish woman, Num. xxv. 8, which figure has 
now been fulfilled, to be for the Stab of truth in its 
right hand work. 

3 "And when he had opened the second Seal, I 
heard the second beast say, Come and see. 

4 '-'And there went out another horse that was red, 
and power was given to him that sat thereon, to take 
peace from the earth, and that they should kill one 
another, and there was given unto him a great 
sword." 

As the talking second or personal spirit has all the 
rest for its clothing and is the only Spirit that com- 
municates by words the opening of this seal, is im- 
portant to the mind, for it contains all that can be 
learned of God from words an4 consequently includes 
a complete opening of all the Scriptures. When the 
opening of this Seal is accomplished, the third person 
work of the feelings will say : Come and see. The 
government that goes forth from this revelation is in 
the second nature or work of mind, because red. And 
it has already done much in this nation for our 
mind. 

5 "And when he had opened the third Seal, I heard 
the third beast say. Come and see. And I beheld, 
and lo a black horse, and he that sat on him had a 
pair of balances in his hand. 

6 "And I heard a voice in the midst of the four 
beasts say, A measure of wheat for a penny, and three 



142 CniL THEOLOGY. 

measures of barley for a penny, and see thou hurt not 
the oil and the wine." 

At the opening of this seal and reading of this 
roll the works of life in its feelings of love shown 
towards others, will be revealed. The strong abiding 
and animating love of this spirit makes its possessors 
fly with bursts of gladness to the arms and embrace of 
their familiar friends. The prompting of this love 
when acted out towards the opposite sex, cannot be 
told by outside appearance from that of the fourth 
nature. Still there is no familiarity prompted purely 
by the nature of life that is not perfectly justifiable 
between the different sexes in general when they are 
pure, and there is no danger of any injustice or wicked- 
ness from any clothed with Christ. Such men and 
women are safe in any degree of familiarity in this 
nature, even to that of sleeping in the same bed in 
each other's arms. So in speaking of this day in Isa. 
xi., it is said that " The sucking child shall play upon 
the hole of the asp, andk the weaned .child shall put his 
hand on the cockatrice's den." The figurative mean- 
ing of the earth, the serpent, and of birds, and of the 
hand, have already been explained. The hand with 
its thumb for life, and the four fingers for the other 
natures of the flesh, shows very clearly what kind of 
work it covers. Just a look from this fabulous ser- 
pent hatched from a cock's egg was said to be fatal. 
And the asp is a chunky serpent, whose bite acts as an 
opiate, and is also deadly. 

This spirit by itself is blind with love to such an 
extent that it bestows its blessing upon the most un- 
worthy, and in this is its two-edged sword, for its 
power extends unchanged to the bitterest enemies, 



REVELATION VI. 143 

differiDg towards them only in not sending forth goodly 
trees and tender herbs that are cultivated by the warm 
showers, floating breeze, and careful hand. No light 
is needed for the direction of this love by man, for it 
may go out from him towards all who are capable of 
understanding, and its universal nature makes it com- 
plete scales between them. So a black horse for a 
blind government now appears, and he that sits upon 
him has a pair of balances in his work or hand. 
, We have many clear evidences that wheat is culti- 
vated work of feeling in the love of the third nature, 
and that barley is the same in the fourth. And we 
have also seen them both thus fulfilled in prophetic 
figures of the Bible, and I think a volume on prophetic 
figures and figurative laws of the Bible will satisfy all 
of this. According to the closest calculation thig 
measure held the usual daily allowance for bread to a 
laboring man, and the penny or denarius (about seven- 
pence halfpenny) was commonly a day's wages. So in 
laboring for bread from this nature, only enough for 
life is lawful, for, like manna, it would breed worms 
for governments of possession. But in the fourth 
nature three days' bread may be had for the same 
labor, because so far the work of feeling in love is the 
same as in life, and this amount is actually needed, 
because here there must be a measure for the flesh and 
another for the second nature, and a third for the 
nature of judgment answering to the Holy Ghost. 
And the price so far being the same in both the third 
ind fourth natures, none can tell from appearance 
which the work is for. But civil rule in this nation 
being the subject of the figures of the Bible, the black 
horse must prefigure the unit of force carrying forth 



14:4 dVTL THEOLOGY. 

the nation's civil Avork for equality in civil life. So 
the color of the horse simply shows that the carrying 
power under government to and directed by senti- 
ments of the nation that it controls the work of, does 
not possess the vision or judgment for this work, but 
does it only through love for equality in civil life. 

The voice from all the beasts together, or from their 
midst, saving, " See thou hurt not the oil and the 
wine," will all appear in due time. The oil of course 
is olive. The cultivated olive tree has a knotty trunk, 
a smooth ash colored bark, and solid yellowish wood. 
Its leaves are much like those of the willow, and con- 
sequently are shaped for manifestation of vision in 
works of the man. Its flowers grow in bunches, and 
are white. Each one is of a single piece, widening 
upward, and dividing into four parts for the four 
quarters of man. And the fruit when ripe is black. 
This color also belongs to vision, the same as that of 
the flowers and bark. The shape of the leaves show 
but one nature in the tree, and that of course is of the 
liesh, from which all the vegetable kingdom springs. 
So its appearances are very strong for vision, and 
many figurative scriptures prove tliis to be its mean- 
ing, but they are mostly in offerings that cannot here 
be explained. The two Testament scriptures being 
the work of feeling in vision, are themselves two olive 
trees, as seen in the figurative prophecy of Zech. iv., 
where they pour their oil into the seven lamps of the 
golden candlestick. So the oil that must not be hurt 
is the light giving and supporting properties of the 
fruit of works of feeling in vision in civil rule. Here 
the fruit of the vine is the protection of civil equality 
produced by works of feeling in mental' substance to 



REVELATION VI. 145 

bind together the union. And tlie blood of tbis 
grape fruit is its life in feelings of judgment that 
must not be hurt. 

7 " And when he had opened the fourth seal I heard 
the voice of the fourth beast say, Come and see. 

8 " And I looked and behold a pale horse, and his 
name that sat on him was Death, and hell followed 
with him. And power was given unto them over the 
fourth part of the earth to kill with sword and with 
hunger, and with death, and with the beasts of the 
earth." 

So at the opening of the matrimonial seal the bird 
on the right by works of the person says, Come. And 
a pale horse for a government in spiritual death ap- 
pears carrying this death to battle. As right side 
work in this nature is here the order, hell or misery 
must naturally follow such a government, as a full 
opening of the seal throws off restraint by giving the 
right intellect of this work among all of tlie natural 
flesh into their hands. So here is where the killing is 
done, for this is the quarter of the earth over which 
they will be given dominion. 

Reader, let me show you s-ix houses for this nature, 
three in heaven and three in hell, or in the bottomless 
pit. Come with me to the public square. Now look 
towards the north and see those six buildings in a row, 
each one a third longer than wide, and all joined to- 
gether endways. So they extend back from the street 
on their west, until the last one is in an out of the 
way place in the center of the block, and shaded from 
the first rising of the sun by a lofty brick building. 
The first three next the street are made of dark yellow 
casted sunburnt hewn logs, and chinked, and well 
7 



146 CIVIL THEOLOGY. 

covered, and are called three lions. The three further 
back are low, and their roofs towards the combe are 
open, so the light and rains of heaven can descend 
into them, and there is no joint in their walls or roof, 
but each house is one piece of light steel grey color, 
and these are three lambs. In the third lion from the 
street is a cupboard, bureau and chairs. Its floor on 
the south side is of a dull grey color, but on the 
north side it is a deep black stage four feet high, but 
lower at the east end. In the north wall is a strong 
door four feet square opening from the stage into a 
low room. I will now show you the works in these 
lions. Two children lay sleeping upon the east end 
of the stage, and higher up a full grown lady. A 
little girl not more tlian nine years old appears upon 
the stage dancing and turning in every direction until 
she passes down through the square door, not visible 
until opened. Now a woman in an armed rocking- 
chair sits upon the stage facing the east, and before 
her stands an earnest-looking man leaning some for 
ward, with his right arm extended towards the left of 
the woman. And in that hand appeared many differ- 
ent pieces of goods for women's ware, one after the 
other, and all were of a dark color, mingled much with 
mind and force, or red and yellow, and their figures 
were of size for manifestation of vision. The goods 
often extended to the distance of six feet upward from 
the hand, and sometimes spread out like a fan, with 
Colds of width for vision. The woman sat leaning 
back with her mouth wide open, looking up in great 
surprise, and in the same chair, closely hugged behind 
and tightly holding her, was a man hidden by her 
clothes from the standing one. Next I ^aw the woman 



REVELATION VI. 147 

alone, and she passed down through the square door. 
Then these two men sat upon the floor, and each arose 
and kissed one of the sleeping children. Then a 
sound was heard, and they threw up their hands, and 
magically passed out like a slight rush of wind past a 
a man boldly walking in, but he slightly felt the 
breeze, and drew his revolver on an innocent man, but 
stopped to consider and thinking he might be mistaken, 
again put it up, and hunted for something to eat. 
Soon two ladies dressed for vision in different works 
came to see him. The next lion has a dull dirty floor, 
and bench seats that three or four can sit together, 
but the lion opening on the street has no seats, and a 
wide door to the adjoining lion and also to the street 
stands constantly open, and instead of a little room on 
its north side there is a bake oven for supposed 
dainties. Here beeves' hearts of iron are roasted for 
supper at a price. 

Such is a correct figure of this nature in the north- 
east quarter of the brain, and these figures are not in- 
tended to speak for any other quarter, for circum- 
stances control it in the other three. 

9 " And when he had opened the fifth seal I saw 
under the altar the souls of them that were slain, for 
the word of God and for the testimony which they held. 

10 " And they cried with a loud voice, saying, How 
long, Lord, holy and true, dost thou not judge and 
avenge our blood on them that dwell on the earth ! 

11 " And white robes were given unto every one of 
them, and it was said unto them that they should rest 
yet for a little sea^son, until their fellow-servants also 
and their brethren that should be killed as they were 
should be fulfilled." 



148 CIVIL THEOLOGY. 

Remember vision sealed by this seal had to be 
opened before temporal rule by the saints could be 
seen, for this is the only spirit that can reveal their 
individual rights in government and to govern, and 
this is the only spirit that has the vision of all the 
spirits within itself. So from it comes all true princi- 
ples and works of temporal rule, and these must • be 
opened to loose this seal, and such rule being its sphere 
of work we have an explanation of the figures under 
its number. Some souls appeared under the altar as 
soon as the seal was opened, and impatiently enquired 
how long they must wait for judgment and vengeance 
upon those dwelling under control of the flesh for 
sinning against their life, the figurative meaning of 
blood, and robes of vision in this rule were given unto 
th6m, by which they were told to rest a little while 
from looking until the rest to be slain as they were, 
should be fulfilled. That which controls the altar 
does also the ofi'ering, so no stronger power in temporal 
rule than a position beneath the altar could exist, for 
this is absolute except in time wliich always belongs to 
the Most High God. Each man has so many figura- 
tive people within him who may be slain, and ask 
vengeance in a matter, before others which liave to do 
with the same have been slain, that as liere vengeance 
may in many cases have to be delayed for a time, to 
render it in a suitable manner, as in courtship, where 
a final abandonment must first take place. 

12 " And I beheld when he had opened the sixth 
seal, and, lo, there was a great earthquake, and the 
sun became black as sackcloth of hair, and the moon 
became as blood. 

13 " And the stars of heaven fell unto the earth, 



REVELATION VI. 149 

even as a fig tree casteth her untimely figs wlien she !a 
shaken of a mighty wind. 

. 14 " And the heavens departed as a scroll when it 
is rolled together, and every mountain and island were 
moved out of their places. 

15 " And the kings of the earth, and the great men, 
and the rich men, and the chief captains, and the 
mighty men, and every bond man and every free man, 
hid themselves in the dens and rocks of the mountains. 

16 " And said to the mountains and rocks. Fall on 
us, and hide us from the face of him that sitteth on the 
throne, and from the wrath of the Lamb. 

IT " For the great day of his wrath is come, and 
who shall be able to stand ?" 

In primitive Christianity, vision was so sealed that 
no faith existed for individual temporal rule, and none 
saw that God wished no assistance from man to defend 
his people in their rights, for none understood the figu- 
rative nature of the twelve tribes and the laws given 
by Moses, and in this ignorance human government 
was thought to have divine authority for its work 
through the very laws intended for its destruction. But 
in the midst of this deep mental darkness, Jesus, gifted 
only for work in the nature of life, felt his absolute ii> 
dependence of all government, as clearly appears from 
his recorded words, but having no mental light on 
right side works, nor predominant feeling for them in 
faith, this seal, like those for the other natures, re- 
mained closed, and cannot be perfectly read until all 
the figures of the Bible are understood. And when 
all defence by human government is destroyed, so that 
God is man's only source for help, then what here fol- 
lows will have been fulfilled. 



150 CIYIL THEOLOGY. 

An earthquake is the heaving or forcibly shaking of 
some part of its surface from its resting position by 
the agencies used to elevate or depress it in certajn 
parts, and by them, houses depending upon the in> 
moveableness of the earth upon which they stand for 
firmness, are often shaken down. So its figurative 
use is to describe changes in the positions of the flesh, 
as in belief in self-defense by war to belief in no such 
resistance and work, but to trust in God instead of in 
human government ; and these changes will be so 
great, that man's vision for all the natures will become 
so blind in civil life, that he will have to live upon 
faith, and thus the son of his brain will be darkened. 
And with the fall of human government every man's 
own mind will be his guide, and so the mind that was 
slain to the government becomes life, which in figura- 
tive language is blood. So the moon becomes blood. 
The full explanation of these ruling lights is given 
under the fourth days' work of the creation. The 
mental stars that here fall unto the flesh, as figs that 
grow out of season, or in the winter, wlien this tree is 
shaken by mightily aroused spirit of feeling, are the 
old ones that all things may be made new. And the 
brain of faith that has so long been spread out before 
the people will depart out of sight to be read no more. 
Every mountain is every figuratively high feature of 
natures of man, and every island would be every the 
division of the natures of the flesh made by mind, and 
separated from the main substance for less objects. 
The rocks of the mountains, as we have already shown, 
are the mental substances of the natures, and dens in 
them or in the flesh are such figurative houses. The 
object here is to hide from wrath, so it must be by get- 



REVELATION VIT. 151 

ting into the spiritual substance. So they ask ita 
rocks and mountains to fall on them, or literally speak- 
ing, to come under their direction or influence accord- 
ing to the figurative meaning of such a position, to 
hide them from the burning of God's glory, and the 
wrath, the Lamb, government to God will bring upon 
all who trust in the beast. 



CHAPTER VII. 

PREPARATION FOR STRENGTH. 

1 " And after these tilings I saw four angels standing 
on the four corners of the earth holding the four 
winds of the earth, that the wind should not blow on 
the earth, nor on the sea, nor on any tree. 

2 " And I saw another angel ascending from the 
east having, the seal of the living God, and he cried 
with a loud voice to the four angels to whom it was 
given to hurt the earth and the sea. 

3 " Saying, hurt not the earth, neither the sea nor 
the trees, till we have sealed the servants of our God 
in their foreheads. 

4 '' And I heard the number of them which were 
sealed, and there were sealed an hundred and forty 
and four thousand of all the tribes of the children of 
Israel." 

The seal of strength was the last opened in cutting 
out the stone ojT temporal rule. So these four angels 
appearing before this and after the opening of the seal 
of faith which was necessary to begin the conflict, 
must commence their work in the same battle but 



152 



CIVIL THEOLOGY. 



their position only is here given, for their work is 
described by the four living creatures seen by Ezekiel. 
After appearing they are loudly called to by the angel 
of principle ascending under their control from the 
east for the left, to hurt not the flesh, neither the 
mind nor the works of feeling, until the servants of 
God are sealed in their intellects. In Christ the left 
by its principles contains the seal of God, but to have 
this stamped in the intellect of the figurative people in 
a man is quite another thing, for intellectual light is 
necessary to this, and the work of the four angels 
require a second person sealing, for they are the four 
quarters of the brain standing on its flesh. And the 
cry of the angel ascending from the east is the restraint 
of the left because of difficulties, on that side in the 
way of contending with blind man by second per- 
son work dependent upon third person work for its 
defence. So he is the left of the head in first person 
scope, calling to prevent its second person work in 
the position now taken by its four quarters until the 
intellect is prepared by development of mental light. 
As the left must always come first in order, the first 
number sealed is the third power of ten for that per- 
sonal scope, on that side of the flesh, multiplied by the 
first person form of the twelve mental heads of the 
brain squared, making twelve thousand people having 
first person heads and third person bodies for each of 
the twelve tribes, as stated in the 6th, 6th, 7th and 8th 
verses. But this is a very small number compared with 
all the figurative people that may exi^t in one man, 
particularly when in the third heaven, where he is all 
God and everywhere present in spirit. Not one for 
third person work of the flesh on the right was sealed 



A 



.REVELATION YII. 153 

before the four angels began their work, and the first 
sealing there was done by bruising. 

9 " After this I beheld, and lo, a great multitude, 
which no man could number, of all nations, and kindreds, 
and people, and tongues, stood before the throne, and 
before the Lamb, clothed with white robes and palms 
in their hands. 

10 " And cried with a loud voice, saying. Salvation 
to our God which sitteth upon the throne^ and unto 
the Lamb. 

-11 " And all the angels stood round about the 
throne, and about the elders and the four beasts, and 
fell before the throne on their faces and worshipped 
God. 

12 " Saying, Amen. Blessing, and glory, and wis- 
dom, and thanksgiving, and honor, and power, and 
might be unto our God for ever and ever. Amen." 

If the reader remember the many dijfferent classes 
of figurative people that may exist in one man, the 
multitude here that no man could count will seem in 
no way too large for a single individual. And the 
elders and many of the angels we have positive proof 
are such people in one man, and this multitude is the 
same for several reasons, and all now sealed and 
clothed with vision, for they stand on the intellectual 
side of the throne and have on white robes. To not 
allow these to be the rest of the same man's figurative 
people now sealed, would stop the sealing almost at 
its beginning, and not include a single man for right 
side work in third person scope, or a single one of any 
kind having a third person head. If the expression, 
All nations, kindreds, people and tongues, still seem 
literal to the reader, he can easily satisfy himself by a 
7* 



154 CIVIL THEOLOGY. 

thorough examination of the principles of figurative 
language and of other figurative expressions in this 
book, that he has no authority for such a meaning. 
Now the worsliip with this understanding of it, it also 
being figurative and for the substance sounds natural 
for such spiritual worship, cannot be rendered to God 
except he is known within us and then the throne 
would be our own. And after our redemption both in 
body and head, our feelings naturally render such 
praise to God and the Lamb character of government 
in our second nature that redeemed them to this glory. 

13 " And one of the elders answered, saying unto 
me, What are these which are arrayed in^ white robes, 
and whence came they? 

14 " And I said unto him, Sir, thou knowest. And 
he said to me. These are they which came out of great 
tribulation, and have washed their robes, and made 
them white in the blood of the Lamb. 

15 " Therefore are they before the throne of God 
and serve him day and night in his temple, and he 
that sitteth on the tlirone shall dwell among them." 

The elder of vision tells John that these came out of 
great tribulation and washed their robes in the life 
lived bj the Lamb until their vision was clean and 
clear for such life is the figurative meaning of blood. 
Therefore they are in the intellectual light of the 
throne, and serve God in his temple, or literally speak- 
ing in his body. These suffered many trials that no 
others ever have or can suffer. They grew up in one 
that never in trials liad a sympathising soul for com- 
munion with, or an encouraging word from a human 
being, and one *hat was developed in right side work 
by bruises aftei suffering the hardest of trials in the 



REVELATION YII. 155 

left, and this bruising so bitter that often a single 
day's rest with understanding and sympathising souls 
would gladly have been purchased by suffering all the 
pains of dying. More must suffer but non6 like this 
one, for he can largely protect followers, and this 
religious life is a paradise from its beginning, and its 
glories and mental light once made clear, and surround- 
ing companions pressing onward to the same mark, all 
much protected by the mercy-seat, things will be much 
easier even in the worst of conflicts. So these were 
they which came out of gweat tribulation. 

16 " They shall hunger no more, neither thirst any 
more, neither shall the sun light on them, nor any 
heat. 

17 "For the Lamb which is in the midst of the 
throne shall feed them, and shall lead them unto living 
fountains of waters, and God shall wipe away all teara 
from their eyes." 

Spiritual food and drink of course is here meant, 
and tlTe lighting on of the sun is the beat of govern- 
ment vision, which then owing to the strength of life 
and light of vision cannot torment, and neither can any 
other burning do so for th^same reason. And then 
the individual or second nature in the midst of the 
brain in a Lamb government to the father will be the 
guide and leader, and God in them will wipe away 
all mind of grief. And such is every fully redeemed 
man, for none shall then be led by any authority out- 
side of himself ; and upon every such throne shall be 
two individual minds, that of the Father and that of 
the Son, under government to him, so both have one 
body, and thus far are the same. 



156 CIVIL THEOLOGY. 

CHAPTER Yin. 

THE SEVEN TRUMPETS. 

1 "And when he had opened the .seventh seal, there 
was silence in heaven about the space of half an hour.'' 

This should have been the last verse of the preceding, 
chapter, for it has no more connection with the seven 
trumpets than any other one of the seals. 

This seal, which hid the work of strength, was not 
• fully opened until the close of the probation given at 
the winding up of the conflict that began Christ's 
temporal rule ; and then the evening cherub in silent 
wonder waited for mental light from the right intellect 
of judgment for its division of a day to be sure that he 
fully understood all the works, before his mind or feel- 
ings ventured in any direction. And so was fulfilled 
this silence in the brain. 

2 "And I saw the seven angels which stood before 
God, and to them were given seven trumpets." 

The work of tliese seven angels is the sounding of 
these seven trumpets ; so^he trumpets tell about their 
work. Metal is the strongest substance ; so trumpets 
made of such material are a form of strength for giving 
voices to the spirit of the flesh. They were used to 
call the people to the door of the tabernacle, or liter- 
ally speaking, to call them to what the body says ; and 
to give orders for onward movements and warning 
when going to battle and notice of time ; so they be- 
long to civil life, and consequently come next in order 
after the seals are open. So the feast of trumpets was 
celebrated on the first day c/ the civil year, and the 



REVELATION VIII. 157 

same days in that month were observed for trumpets 
that were observed in the first month of the ecclesi- 
astical year for the opening of the seals ; so both the 
opening and sounding began at the same time,- as also 
many fulfillments positively prove ; so the angel which 
next follows before the sounding begins, began his 
work before the seals were opened. 

3 "And another angel came and stood at the altar, 
having a golden censer ; and there was given unto him 
much incense that he should offer it with the prayers 
of all saints upon the golden altar which was before 
the throne. 

4 "And the smoke of the incense which came with 
the prayers of the saints ascended up before God out 
of the angel's hand." 

Incense was made of the sweetest fragrant produc- 
tions of the vegetable kingdom, so it is the sweetest 
fragrant productions in works of feeling. As this altar 
is of gold and also for incense it must be for the two 
first natures ; so these rich productions of feeling were 
destroyed upon a golden judgment and mind by burning 
and the smoke, or literally speaking, the rule from this 
burning ascended up before God out of the angel's 
works to under his control in the intellect of God and 
the prayers also in like manner, lost their strength 
before his intellect. So the prayers lost their object 
but also came under control of the angel the same as 
the smoke ; so here was a failure to accomplish the 
object on both sides, for neither smoke nor prayers 
held their position, but all came under control of the 
angel before the intellect of God. 

5 "And the angel took the censer and filled it with 
fire of the altar and cast it into the earth, and there 



158 CIVIL THEOLOGY. 

were voices and tlmnderiugs and lightnings, and an 
earthquake. 

6 "And the seven angels which had the seven trum- 
pets prepared themselves to sound." 

The altar of burnt offerings mu.«t be here meant for 
the altar of incense had no fire kept in it, so this fire 
was taken from that kindled from the Lord, Lev, ix. 
24 ; and then kept continually burning, Lev. vi. 13. 
So it was the fire of the Lord which burns in all the 
nature of man taken from the consecrated altar, and 
cast into the flesh or nature of life ; so the angel used 
the fire of the Lord burning in the altar to finish his 
work, and there followed communications and flashings 
forth of mental spirit and clashings in spirit of feel- 
ing, and a change from the resting physical position 
of the parties which drove the angels for the seven 
natures in civil authority to prepare for the exercise 
of temporal rule, and all their sounding began in this 
conflict. Imagination so often leads some people to 
make every thing large where no particular dimensions 
are given that it may be necessary to here remark, that 
an earthquake in a few people is just as much an earth- 
quake as it would be if in many, and no other figure 
can tell such work however small it may be. 

What the sounding of these angels will bring about, 
must, when figuratively shown, be given at its greatest 
point, so their final effect throughout the world is 
given after each one's sounding. 

7. " The first angel sounded, and there followed hail 
and fire mingled with blood, and they were cast upon 
the earth, and the third part of the trees were burnt 
up and all green grass was burnt up." 

Remember the work which follows each sounding 



REVELATION VIII. 159 

must be confined to the nature of its number ; so the 
sounding here for the first nature cannot reach works 
of feeling not dependent upon it for their existence, 
and consequently this figurative third only of the 
vegetation is here destroyed. The whole human family 
being dead in such works, all their works of feeling in 
judgment must be thus burned up with the fire of 
truth. 

As water is the first figure for the second nature and 
mental man, hail must be fixed works of mental exist- 
ence in judgment, which contact with the flesh cannot 
change. Fire, here of course, is something that de- 
stroys by burning, as the fire of shame and remorse ; 
and blood here is life lived in judgment. Remember, 
these did not fall but were cast upon the flesh. 

8 "And the second angel sounded, and as it were, a 
great mountain, burning with fire, was cast into the 
sea, and the third part of the sea became blood. 

9 " And the third part of the creatures which were 
in the sea and had life died, and the third part of the 
ships were destroyed." 

The sea, as we have already proven from the cre- 
ation of man, may be all the mind of the brain, and 
consequently may have a division in figurative language 
by thirds ; one part for itself alone in the high priest 
division, and another part for the first nature, and a 
third part for the flesh. So the third of the sea. 
here turned to life would be the part of the mind 
not directly united with the other two divisions of 
man. 

la figurative language any controlled part may be 
called a mountain when its simple existence only is to 
be pointed out. In Rev. xvii., the heads of the seven 



160 



CIVIL THEOLOGY. 



natures of man are called seven mountains ; so this 
mountain of fire in appearance being confined to the 
sounding of the second nature must be the head or 
high priest division of this nature in one where it looks, 
like l3urning destruction cast into the mind of man. 
As the mind of man is turned to life, all things living 
from its former condition must of course become dead. 
Ships being composed of belly, and confined to water, 
and carried by winds, are figures for possession of 
works in mind, driven from one to another, by spirit 
of feeling, as books, papers and writings, so it is their 
sails of twined sentiments that catch the breeze. 

10 " And the third angel sounded, and there fell a 
great star from heaven burning as it were a lamp, and 
it fell upon the third part of the rivers and upon the 
fountains of waters, 

11 " And the name of the star is called wormwood, 
and the third part of the waters became wormwood, 
and many men died of the waters because they were 
made bitter. " 

The different feelings of man become fountains by 
sending forth their mind, and these waters become 
rivers, as in the garden of Eden. And this sounding'' 
being in the nature of life, the third of the rivers and 
fountains this star fell upon, must be those for civil 
Hfe. This blazing mental light for bitter works of 
feeling was absorbed by the mind of the feelings for 
civil life at the close of the rebellion by the power of 
our doctrines against the use of such mental light. 
So its bitterness could only be used by mind of the 
feelings, as through enfranchisement of the ex-slaves 
to accomplish its objects. It must be remembered 
that civil characters of work only die by these 



EEVELATION Vm. 161 

plagues upon the wicked. Among the masses vast ar- 
mies of civil characters have died bj this transference 
to the mind for civil life that would not have been any 
affected by its use in mental light only. 

12 " And the fourth angel sounded, and the third part 
of the sun was smitten, and the third part of the moon, 
and the third part of the stars, so as the third part of 
them was darkened, and the day shone not for a third 
part of it, and the night likewise. '^ 

In the opening of the sixth seal all the sun became 
black, but remember that was in faith only, and none 
of it was there smitten. But here it is in a position 
for the generative, force, and so refers to mental 
hght for civil laws of action. The principles of our 
civil theology throughout teach a personal freedom 
that is at war with all mental light for civil rule pre- 
viously existing so far as ^vorks of the personal force 
are concerned. So such opposing light, so far as this 
figurative third is concerned, must finally be smitten 
by opposing force. 

13 •' And I beheld and I heard an angel flying 
through the midst of heaven, saying with a loud voice : 
Woe, woe, woe to the inhabitants of the earth, by rea- 
son of the other voices of the trumpet of the three an- 
gels, which are yet to sound !" 

This verse is not clearly translated, we know nothing 
about any other language than our mother tongue, but 
we do know what the work of this angel is, and he 
should have been called an eagle flying in mid-air, be- 
cause he is works of the person in the spirit of the mid- 
dle heaven in this civil life or temporal rule of Christ, 
by an individual whose voice here is in what he does, 
and is the works of the person of the evening cherub in 



162 CIVIL THEOLOGY. 

temporal rule, proclaiming woe to the people who dwell 
in flesh because of such works in the next three 
soundings. 



CHAPTER IX. 

THE TRUMPETS, CONTINUED. 

1 " And the fifth angel sounded and I saw a star fall 
from heaven unto the earth : and to him was given the 
keys of the bottomless pit. 

2 " And he opened the bottomless pit, and there a- 
rose a smoke out of the pit as the smoke of a great 
furnace, and the sun and the air were darkened by rea- 
son of the smoke of the pit." 

From vision, the spirit of this number naturally 
comes all lawful authority for the exercise of temporal 
rule in civil life, this the dullest intellect can soon dis- 
cern. So in the opening of its seal the slain saints 
appeared under the altar, where their position con- 
trolled the offering for atonement, so the sounding here 
is works of vision in civil life, and the star which falls 
to the earth is the vision for these works descending to 
the people of the flesh. "When such works of vision by 
the saints become common, and the people learn to trust 
in and fear the care and vengeance of God in civil life, 
and such trust becomes popular with the masses, and 
they understand its mental light, then this star of vis- 
ion will have fallen by education to people of the flesh, 
so they will possess such faith and seek to rule by 
such works, and yet having little or no restraint from 
true light in the people about them, because of spl 



REVELATION IX. 163 

ritual blindness, they will pour forth their filthy rule 
and thus reveal the contents of this pit, until this rule, 
or figuratively speaking, the smoke from their heated 
passions will arise as from a furnace and darken the 
vision of this light and its spirit. Thus it opens the 
bottomless pit. 

3 " And there came out of the smoke locusts upon 
the earth, and unto them was given power, as the scor- 
pions of the earth have power. 

4 * And it was commanded them that they should 
not hurt the grass of the earth, neither any green thing, 
neither any tree, but only those men which have not 
the seal of God in their foreheads." 

The expression ; " and there came out of the smoke 
locusts upon the earth" is equivalent to, and there came 
out of the ruling vision arising from the pit, such cha- 
racters as tlie locust, upon the flesh. In figurative com- 
munications to ourself, our own works appear upon the 
figure when used by it, but the instant this use ceases, 
the figure which shows our own work vanishes, even 
though both our own work and that of the figure con- 
tinues to go on. So anything to come upon another in 
a figurative sense, as these locusts and falling stars, must 
be excepted in some way by it. 

Locusts breed in the ground and feed upon the veg- 
etable kingdom, and when numerous go in bands and 
have very noisy wings, and do their mischief in hot 
weather. So being a winged animal they are works of 
the person bred in the flesh, that go in bands like the 
figurative people of man, and that are noisy in their 
works, and that live upon works of feeling and do their 
mischief when the flesh is heated with the sun whose 
heat is mostly of the fourth nature. These locusts were 



164 CIVIL THEOLOGY. 

commanded by their king to hurt no expression of feel- 
ing in looks, neither any work of feeling from love 
and force combined, nor any work of feeling containing 
mental substance, but only to hurt the people who have 
not the seal of God in their intellects. So these lo- 
custs are deceivers, whose desire is to cultivate such 
works for their purpose, and deceivers too ; that none 
but the intellectually sealed can escape the torment of. 

5 " And unto them it was given that they should 
not kill them, but that they should be tormenteS five 
months, and their torment was as the torment of a 
scorpion when he striketh a man. 

6 " And in those days shall men seek death and 
shall not find it, and shall desire to die, and death 
shall flee from them." 

The scorpion is a venomous reptile, which squirts 
its poison through a hollow sting at the end of its tail. 
Its wound is not usually fatal except when neglected, 
but its poison is so acrid that it causes great agony. 
This reptile we have twice received in figures directly 
to ourself, and have found it to be capable of showing 
a full government in the fourth nature. From figures 
to us of the lobster's large pinchers, and of craw fish, 
we find the arms proceeding from the scorpion's head 
and divided into pinchers like their arms to be for the 
biting, caused by government in the fourth nature to 
certain work between the different sexes. Its neck is 
equal in thickness to its head and to its breast, thus 
showing a persistence while its mind and feeling lasts, 
as in true love of the fourth nature in a spiritually 
dead man. The seven rings of its belly show posses- 
sion for all the seven natures, and the seven heads or 
bunches of its tail show something told for them all, 



REVELATION IX. 165 

at the end of which is the sting for matrimonial con- 
nection of the flesh. It has eight legs proceeding from 
its breast, with claws upon their ends, and each leg is 
divided into six parts. So they show a going from 
feeling in all the six natures for matrimony, the figura- 
tive meaning of eight. It commonly has four eyes, 
one for each quarter in second person work, but in 
some are observed six eyes, one for each of the six 
natures, and in others eight may be seen, making one 
for each nature in matrimony. It is of a black-like or 
blind color, and with its snout and feet fixes violently 
on such persons as it seizes upon, so it cannot be 
plucked off without difficulty ; as is the case with a full 
government of the fourth nature to one of the opposite 
sex. And in further support of this figurative mean- 
ing of the scorpion it is more mischievous to women 
than to men, and more to girk than to women, and it 
is said that the best and surest remedy against its 
sting is to squeeze it to pieces upon the wound. So 
tlie figurative meaning we have found this reptile to 
have is the most strongly supported by its character 
and parts. 

7 " And the shapes of the locusts were like unto 
horses prepared unto battle, and on their heads were 
as it were crowns like gold, and their faces were as 
the faces of men. 

8 " And they had hair as the hair of women, and 
their teeth were as the teeth of lions. 

9 "And they had breastplates as it were breast- 
plates of iron, and the sound of their wings were as 
the sounds of chariots of many horses running to 
battle. 

10 " And they had tails like unto scorpions, and 



166 CIVIL THEOLOGY. 

there were stings in tlieir tails, and tneir power was to 
hurt men five months. 

11 " And they had a king over them, which is the 
ar/gel of the bottomless pit, whose name in the Hebrew 
tongue is Abaddon, but in the Greek tongue hath his 
name Apollyon." 

Remember these locusts were not horses, neither had 
they any of these things, but were only like unto 
horses in appearance, and had things like unto these 
mentioned. So they were an imitation and counterfeit 
of something real, and by taking this advantage of the 
spiritually blind did their mischief. To fully under- 
stand the power these deceivers will be given the 
civil position of saints in vision when procuring a com- 
panion must be fully known, but this must be left for 
another volume, although we can here say that all op- 
position to them must and will be quickly destroyed, 
and that by them no forms will be observed, and tliat 
none in this temporal rule will allow their feelings and 
principles to be insulted by the use of ceremonial 
obligations of human law for any consideration what- 
ever, but would by natural feeling rather suJGfer the 
breaking of the most powerful bands, and the sacrifice 
of all they have set their hearts upon for this world. 
Such accursed mockery of true principle and teacher 
of spiritual wickedness by setting forms above truth, 
they can only treat with contempt, for sexual inter- 
course under any circumstances whatever, and with 
any people is fully binding matrimony before God, and 
fully subjects the parties to its every responsibility, 
and the saints will in this manner seal their own mar- 
riage bands. 

So for horses thus prepared these deceivers act like 



REVELATION TX. 167 

they are under such a character of government to God, 
and ready to carry his principles to battle, and for 
crowns like gold they give their mind the appearance 
of possessing the authority of the spiritual flesli, and 
their face is like that of principle for what a man may 
lawfully do as in the left of the throne. In a figure 
of the head, all its organs covered with hair have all 
their causes of action hidden. So nothing but their 
outside works are seen in the hair. So in courtship, 
hair like a woman would be such a cover to the in- 
ward causes of action as women commonly use in such, 
work. Teeth are always individuals who have a 
place in the feelings one has a face to show, and here 
are the people whose works they use for defence of 
their own, which spiritual blindness cannot discern. 
Of all the valuable metals, iron is the strongest and 
easiest gotten. So it is a figure for work of pure 
unalloyed strength like that by which we sufi'er and 
withhold for defence of our way, because strength 
used for vengeance, at once mingles with the iron both 
the first and fifth natures. So these deceivers ap- 
peared to defend their breast, or literally speaking 
their feeling for their apparent civil work of vision 
by such strength. In procuring a companion that 
resists civil works of vision, all our figurative people 
that crave the union have to come under govern- 
ment to the figurative people that defend the reign 
of Christ when iron is the only defence. These 
governments take the people of vision to battle, and 
have also to be guided by them. So they must be 
animals guided by reins like a horse, but they do not 
have the people of vision under their control, so 
they cannot carry them upon their backs, but must 



168 CIVIL THEOLOGY. 

draw thera in their own conveyance or chariot of war. 
So the works of these locusts sounded like the running 
of many horses with chariots to battle. 

Tbese locusts had tails like scorpions, because they 
told of married life with their intended victim, and 
consequently stings in their tails for connection, and 
with these they do their hurt. The five months dura- 
tion only of the time they are allowed to torment, 
leaves them powerless in the other seven months of 
the year for civil vision, so then State rule will by that 
time have been moulded to the enforcement of natural 
right in the month for the principles of strength, and 
in the six months covering the works of the person in 
generation. 

12 " One woe is past ; and, behold, there come two 
woes more hereafter." 

These words are those of the seer in writing the 
vision, but they could not even, if spoken by the angel, 
give any idea of relative time of beginning between 
the woes, for no extensive works like these can exist 
without containinsr much from other natures that the 
same class of figures cannot show. So part must of 
necessity come under another head, whose figures can- 
not appear until the first class of figures are past. 
So the work of many classes shown one after another 
may be in progress at the same time, and so it is with 
these three woes. 

13 " And the sixth angel sounded, and I heard a 
voice from the four horns of the golden altar which is 
before God. 

11 " Saying to the sixth angel which ' had the 
trumpet, Loose tlie four angels which are bound in 
the great river Euphrates." 

The golden altar, as we have already shown, iS the 



REVELATION IX. 169 

altar of the two first natures upon which the sweet 
expressions of feeling are burnt. God everywhere 
present naturally faces in every direction, so before 
him must refer to his intellect. And the soundings 
being in civil work, an altar not connected with his 
intellect could not give orders for the direction of the 
work of a sounding as this altar does. And in the 
revelation of God's intellectual light to man for civil 
life through bruising, as it was done, the mind and 
judgment of the man used for this purpose would 
naturally be the altar before his intellect, for upon 
them the incense burnt in the bruising before the in- 
tellectual light came was oifered. The altar of incense 
contained two cubes, one for each of its natures. So 
both natures in the golden altar are of third person 
scope, and consequently act in their work of civil rule, 
from an understanding of God the only lawful third 
person in such life. Now there cannot be any defence 
to any altar except through its second person work, 
for unless we act properly towards people with whom 
we contend, works of God for our defense could not 
come upon them because of not being understood. So 
second person work of the altar is its defense, and be- 
cause horns are always used for defence and war, it 
has four of them for such work of this scope. So the 
voice from the four horns of the golden altar is the 
voice of second person work by these two natures for 
th^ir defence in civil life. But such work of these 
natures spiritually enlightened would bring the man 
in conflict with human strength, and only result in his 
destruction if not defended by God, and these natures 
have no faith to ask this, for that belongs to the sixth 
nature. So their four horns call upon this angel of 



170 CIVIL THEOLOGY. 

faith to loose the four halves, or third person work of 
the head in religious faith bound in the river Euplirates, 
or literally speaking bound in the mind of human 
works for the right, as all believers were before the 
delivery of the evening cherub. 

15 " And the four angels were loosed, wliich were 
prepared for an hour, and a day, and a month, and a 
year, for to slay the third part of men." 

Of the four mental angels the feeling mind of faith 
must of course be first prepared, and this too within 
its own nature, for here is the beginning — but the pre- 
paration of its intellectual mind is a very different and 
much more extensive work, because . this is naturally 
dependent upon every one of the twelve intellectual 
heads of the front half for its mind and consequently 
has to be prepared by them all. So while one shows 
the preparation of its feeling mind, twelve are neces- 
sary to show that of its intellectual mind. So a unit 
gives the first extent, and twelve such units or a single 
day gives the second, which rests upon it. The two 
angels for the two sides have a relative extent of pre- 
paration like the first two, because for civil life in this 
nature all its preparation on the left is for its own 
head, while upon the right it must be prepared for the 
work of all those twelve heads. So its right resting 
upon its left must have an extent of preparation shown 
twelve times greater than that side, and so comes 
the month and year figures. So the hour, day, montli 
and year, were the only figures that could picture the 
preparation of this nature in the four halves of the 
head for civil rule. 

16 " And the number of the army of the horsemen 



KEVELATION IX. 171 

were two hundred thousand thousand : and I heard the 
number of them." 

Suppose we take the flesh in third person scope, 
then some part of every number of each of its four tens 
act in combination with some part of every one of its 
own ten. So each ten may be squared, giving one 
hundred for each of the four sides. So for full right 
side work we have the third power of one hundred, 
making one million. And if we join with this number 
for work of the person the third person of the left 
also for work of the principle with it in this civil life, 
then we have tlie fourth power of one hundred, making 
one hundred million bodies, each of which may have 
these four prepared angels for their head. Now there 
are two distinct classes of civil life, as we have already 
shown. One resting upon the fourth nature, that is 
defended by temporal punishment, and another resting 
upon the third, that is defended by spiritual fire, for 
the latter, the same as the former, includes all the 
flesh when it predominates over the fourth nature in 
the matter. So for the two we have two hundred 
million, the extent of the horsemen here given, that 
may each have these four angels for their head, and 
that may come under a government to works of faith 
which they control and are guided by, and carry them 
to battle. So two hundred million different characters 
of work in faith for civil life will emanate from God 
through man, by which all human government and 
authority will be thrown down, and the wicked turned 
loose upon each other to cleanse themselves by destruc- 
tion, and drive all men to God as their only defence. 

17 " And thus I saw the horses in the vision, and 
tliem that sat on them having breastplates of fire, and 



172 CIVIL THEOLOGY. 

of jacinths and brimstone : and the heads of the horses 
were as tlie heads of lion? ; and out of their mouths 
issued fire, and smoke, and brimstone.'^ 

Brimstone is a mineral that easily burns up in fire, 
and which is dreadfully offensive and suffocating wlien 
thus decomposing, but when not burning it is in no 
way offensive to the senses. So in figurative language 
fire and brimstone together is the spiritual man, 
formed of the natural flesh brought into the light, 
and spiritual fire of God's presence in spiritual judg- 
ment for such have rest until this begins to take place, 
but then tliey find themselves of this hatefully con- 
sumable nature before his glory. 

Jacinth is a plant bearing beautiful fragrant flowers, 
that was said to spring up from the blood of a beauti- 
ful youth, loved and carelessly killed by the heathen 
god Apollo at play. So it is works of feeling that 
spring from the life of those slain in youth by this 
false god, slain of course to his character in play. 

Breastplates on an army of figurative people for 
war must be for defence of their feeling in the work 
which belongs to that part of the body. So fire 
jacinth and brimstone placed figuratively upon the 
breast defends the feelings of these people from waver- 
ing in their work, because they understand the burning 
and the works of feeling, and the hateful nature they 
must endure by yielding. 

Of the beasts which live upon flesh the lion is king, 
as is the enlightened intellect which also lives upon 
the substance instead of the feelings like the herbife- 
rous animals for the back of the person do. So here 
the lion has the same meaning as in the throne. So 
these horse governments have mental heads like unto 



REVELATION IX. 173 

intellect. As the mouth is the feeling, people have 
a face to in any way show it naturally has more power 
to convince and influence than any other figure, and is 
that from which the burning shame, and vision of rule, 
and hateful nature of the wicked must be sent against 
them to battle. 

18 ''By these three were the third part of men 
killed, by the fire, and by the smoke, and by the brim- 
stone which issued out of their mouths. 

19 " For their power is in their mouth, and in their 
tails ; for their tails were like unto serpents, and had 
heads, and with them they do hurt." 

So what these also tell with the feeling they have a 
face to show, is like unto governments to possession 
which have heads for mind, etc. 

20 " And the rest of the men, which were not killed 
by these plagues, yet repented not of the works of 
their hands, that they should not worship devils, and 
idols of gold, and silver, and brass, and stone, and of 
wood ; which neither can see, nor hear, nor walk. 

21 " Neither repented they of their murders, nor of 
their sorceries, nor of their fornication, nor of their 
thefts." 

Anything a man trusts in he worships. So if it is 
not God he worships idols, and if he trusts in wicked 
men he worships devils. For such unlawful worship 
of idols we in the fulfillment of the golden calf Aaron 
made, were bitterly punished, and also for some of our 
figurative people bowing to Baal. Man may be fully 
guilty of all the crimes mentioned in the last verse 
without ever having committed a single act, for all are 
guilty before God according to the Spirit, and he that 
desires to do is as black hearted as the one that does, 



174 CIVIL THEOLOGY. 

and may even be more so, and if a single one of all the 
figurative people of a man desires to commit fornica- 
tion, or any of these crimes, and all the rest are 
directly opposed, the man is thus far guilty of such a 
crime. 



CHAPTER X, 

PREPARATIONS FOR THE SEVENTH SOUNDING. 

1 " And I saw another mighty angel come down 
from heaven, clothed with a cloud ; and a rainbow was 
upon his head, and his face was as it were the sun, and 
his feet as pillars of fire." 

This figure begins the preparation for the seventh 
sounding, and is an important part of the second 
cherub at a work mostly of faith in the nature of 
vision for defence of the saints in the fourth nature. 
In figurative language all work that comes from the 
brain comes from heaven, and in literal language, all 
figurative people in us who are composed of our gift 
of the Spirit of God come down from the spiritual 
heaven or God- So the arch which overhangs the 
earth is a figure for both. This angel we know dwelt 
in the middle heaven and was directly of God, and 
began his work by direct instruction from him, and 
pursued it through direct support from the same source. 
So the spiritual heaven is here meant by the figure, 
and the cloud with which the angel is clothed is the 
sentiments of its mind under control of its spirit of 
feeling. 

God gave the rainbow to Noah as a token of his 



EEVELATION X. 175 

covenant at the destruction of the world by water, 
a fio-ure of this destruction by mind, and by placing it 
in the clouds, where it is formed by the separation of 
light into its seven elemerxtary parts by globular 
particles of water, shows that the seven elementary 
parts of his own light will appear in sentiments of 
mind, and by them be then divided for such a token. 
So the figure belongs to the liead, as is also proven by 
its use- over the throne. So it shows upon the angeFs' 
head tliat he uses these different lights of God separ- 
ately. So by him the division is made or used in work 
as the seven thunders which follow his cry also prove. 
So his face to do may be called like unto the sun for 
its work in all the colors that compose its light, and 
his being or feet may appear like pillars of burning 
destruction. 

2 " And he had in his hand a little book open, and 
he set his right foot upon the sea, and his left foot on 
the earth. 

3 " And cried with a loud voice, as when a lion 
roareth ; and when he had cried, seven thunders uttered 
their voices. 

4 " And when the seven thunders had uttered their 
voices, I was about to write ; and I heard a voice from 
heaven saying unto me. Seal up those things which the 
seven thunders uttered, and write them not." 

We have already seen what a book means from the 
sealed one opened upon the throne, so from the figura- 
tive meaning of the hand this book is some truths, 
open in the works of this angel's natures of the flesh. 
He also in a figurative sense places the being of his 
right side upon the mind of man, and the being of his 
left side upon his natures of the flesh, and says some- 



176 CIVIL THEOLOGY. 

thing which speaks loudly as when the intellect under 
government roars, and after he has cried there is a 
clash of spirit in each of the seven natures, the voices 
of which were sealed to keep covered the first con- 
flict in temporal rule by the saints. 

5 " And the angel which I saw stand upon the sea, 
and upon the earth, lifted up his hand to heaven, 

6 " And sware by him that liveth for ever and ever, 
who created heaven and the things that therein are, 
and the earth and the things that therein are, and 
the sea and the things which are therein, that there 
should be time no longer : 

7 " But in the days of the voice of the seventh 
angel, when he shall begin to sound, the mystery of 
God should be finished, as he hath declared to his ser- 
vants the prophets." 

To swear this oath this God had to be correctly 
known, for a name without its principle is nothing, and 
all who swear by God without this knowledge swear 
by something they call God, but with this knowledge 
they swear by him as here described without any men- 
tion of the description itself. 

This angel literally swore this oath with upraised 
hand, to properly end the mystery of the work used to 
cut out the stone of temporal rule — and set the time in 
the future for the end of all probation, or possible 
chance to escape the penalty by reparation and sufier- 
ing, at which point the sounding of strength began. 

8 " And the voice which I heard from heaven spake 
unto me again, and said, Go and take the little book 
which is open in the hand of the angel which standeth 
upon the sea, and upon the earth. 

9 " And I went unto the angel, and said unto him 



REVELATION XI. 177 

Give me the little book. And he said unto me, Take it. 
and eat it up ; and it shall make tliy belly bitter, but in 
shall be in thy mouth s\7eet as honey. 

10 *' And I took the little book out of the angel's hand 
and ate it up ; and it was in my mouth sweet as honey : 
and as soon as I had eaten it my belly was bitter. 

11 " And he said unto me, Tiion must prophesy again 
before many peoples, and nations, and tongues, and 
kings." This angel had conducted to its close the first 
battle of Christ's civil rule, and had fully taken his po- 
sition for life in such authority, when the same voice of 
heaven in his feelings, which by lack of intellectual light 
hid the results of this conflict until they were fulfilled, 
causes surroundings which brought the book of Rev- 
elation to his attention, so he discovered that the little 
book open in his hand belonged to its prophecies, and 
at once set about giving it to St. John for food, that he 
might begin his new prophecy, and how sweet it is in 
the explanation of his words, and how bitter it makes 
his possession, the reader may judge at the close for 
himself. 

CHAPTER XI. 

PREPARATION, CONTINUED. 

1 " And there was given me a reed like unto a rod : 
and the angel stood, saying. Rise and measure the tem- 
ple of God, and the altar, and them that worship therein. 

2 "But the court which is without the temple leave 
out, and measure it not ; for it is given unto the Gen- 
tiles : and the holy city shall they tread under foot forty 
and two months." 

Reeds grow in watery places and are jointed and 
8* 



178 CIVIL THEOLOGY. 

hollow, and a rod in figurative language is correction. 
So John was given a work of feeling like unto cor- 
rection grown in mind, by which to measure the body 
of God and the altar in his children, and them that 
worship in his flesh. So his means for measuring is the 
work of the angel standing on the sea and earth. But 
I think the translation should have been a walking staff 
instead of a rod, for the figurative meaning of a staff would 
much better fill the place. All who dwell in the Holy 
Ghost dwell in the court of the temple, but the temple 
itself as we have already shown by explaining the tab- 
ernacle,, is the body or flesh, so this work of feeling by 
the angel is not to be used for the measuring of the 
court. Cities we have already proven from the fig- 
urative meaning of the Levites and of their position in 
the promised land, are for the brain or parts of it, so 
the holy city here trampled under foot for twelve hun- 
dred and sixty years, or forty two montlis of prophetic 
days is the mental head, naturally produced by the pre- 
sence of the spirit ; tliis has been trampled under foot 
by setting learning, letters, and the human mind above 
revelation of the spirit. The angel here who says arise 
and do this measuring, is the same who gave him the 
reed and who is now saying these words to his prophecy 
in fulfillment of the figure, the same angel as in the tenth 
chapter. 

3 " And I will give power unto ray two witnesses. 
And they shall prophesy a thousand two-hundred and 
three score days clothed in sackcloth. 

4 " These are tlie two olive trees and the two candle- 
sticks standing before tlie God of the earth.*' 

There should be a point here at tlie end of '* witnesses" 
as we have written it, for there are two separate sen- 



REVELATION XI. ^179 

tences in this verse. All the law and the prophets and 
the preaching of the kirigdom, either bear witness of this 
angel or directly support him in some way, but the wit- 
ne.>s of the New Testament in the doctrines of the king- 
dom, is entirely different in nature from that of the 
Old, so each is a separate witness, making two. The 
power he will give these two witnesses can soon be seen 
by all, and better than the angel who divides the light 
into its seven parts can none tell the nature and power 
of tliese witnesses, as given in the next two verses. Nei- 
ther has any figure a better right to tell the duration 
of their prophecy in sack-cloth, than the one which con- 
trols its end. Olive trees we have already shown to 
be work of feeling in vision, so they declare the de- 
finition we have given, and still further support it in the 
figurative prophecy of Zech. iv, where we find them 
feeding the seven lamps of this angel with their mind 
of vision. And from Rev. i. 20, and the figurative use 
of the candlestick in the tabernacle, we find these wit- 
nesses must be something for holding light to shine be- 
fore the God of the natural flesh, who is human mind 
in which its inhabitants trust. 

5 " And if any man will hurt them, fire proceedeth 
out of their mouth, and devoureth their enemies ; and if 
any man will hurt them, he must in this manner be 
killed." 

So if any man will hurt the principles which these 
prophets are composed of, he must be killed by the burn- 
ing destruction which proceeds from the feelings their 
wounded nature shows, as we now see in all works of 
retribution for offence of truth, from those in social 
life to those in deadly conflict. 

6 " These have power to shut heaven, that it raia 



180 CI7IL THEOLOGY. 

not in the days of their prophecy : and have power over 
waters to turn them to blood, and to smite the earth 
with all plagues, as often as they will." 

That these did shut heaven while their coarse outside 
sackcloth sentiments only were seen, so that no re- 
freshing showers of mind descended to man from God, 
the spiritual darkness of the last twelve Imndred and 
sixty years, and the religious confusion of the present 
day give abundant evidence. And we see also that 
they have given the waters of human mind life to such 
an extent, that even the conscience and every sacred 
feeling is made to yield to them. So they are turned to 
blood. And for man's wickedness they have smitten 
the flesh with many of the bitterest of plagues, as seen 
in church tyranny, religious persecution, weights of for- 
mal worship ; so called holy wars, and finally to end 
with, the religious scourge of this nation over Afi'ican 
slavery. 

7 " And when they shall have finished their test- 
imony, the beast that a&cendeth out of the bottomless 
pit shall make war against them, and shall overcome 
them, and shall kill them. 

8 " And their dead bodies shall lie in the street of 
the great city, which spiritually is called Sodom and 
Egypt, where also our Lord was crucified." 

Knowing the prophecy of these two witnesses in 
sackcloth to be closed, we watched the triumph of the 
beast or government, to see how much more the people 
loved the union and trusted in strength of arms, than 
they loved and trusted in God, for here was a fair 
demonstration of the truth, for Godliness js in true 
principle within ourselves, and not in tyrannizing over 
others with the weapons of Satan. 



REVELATION XI. 181 

A government which is of mind, comes up from the 
pea, and one which is of the flesh comes up from the 
earth. The United States governm.ent cannot be said 
to have come up from either because a new government 
was not necessary for defence, and under the circum- 
stances could not have originated in the mind. So it 
came up from the feelings of the people who were in the 
bottomless pit, where all the crimes of war could be de- 
fended for no higher aim than their gratification. 
Remember ; the war against the two witnesses is that 
of the beast itself, so no war but one to sustain a govern- 
ment can fulfill the prophecy, and this remember can- 
not take place until the end of their prophecy in sack- 
cloth which all can now see for themselves is accom- 
plished. The death of tlie witnesses would be complete 
when to sustain the government all their laws and 
teaching become disregarded in works. The mental 
head tlmt directs this beast must like the brain of a 
single man, when its head is spoken of instead of its 
work be called a city, and it may well be called a great 
one in a nation of this size when the majority of the 
voters constitute it. This city spiritually is called like 
unto Sodom, which was burned up with fire and brim- 
stone for its iniquity, and like unto Egypt 
used to prefigure legislative intellect of federal 
rule, — and alio called the place where our Lord was 
crucified, which all know was done in the street of pub- 
lic opinion, when Pilate and the government would let 
him go. This city walks through its representatives, 
so they are its street, and strictly speaking senators 
can in no way be included, because they are of othe: 
streets and not directly from the people, and in fig- 
urative language would have to come in another class. 



182 CIVIL THEOLOGY. 

9 "And they of the people, and kindreds, and 
tongues, and nations, shall see their dead bodies three 
days and a half, and sliall not suffer their dead bodies 
to be put in graves." 

To no other government upon the face of the earth 
could the expression, ^^c? they of the people^ and kindreds^ 
and tongues, and nations apply with any considerable 
part of the force it does to this, for of such offspring 
it is composed. 

These three and a half prophetic days being Jewish 
years, make twelve hundred and sixty literal days — 
one for each year of the sackcloth prophecy, and 
counting from the beginning of non-intercourse be- 
tween the North and Soutli on the first day of Sep- 
tember, A. D., 1861, pursuant to proclamation of the 
President, we find that Saturday, the eleventh day of 
February, a. d., 1865, was the last day of the time, and 
on the following Monday these witnesses stood pre- 
cisely upon their feet as was proven by two resolutions 
^3oncerning peace, tabled on that day. The vote on 
one quasi-authorized the President to go on with 
further peace negotiations by 71 against 52. While 
all the principles and laws contained in the two wit- 
nesses lay perfectly dead in the street of the city, they 
were still kept before the people's eyes by proclama- 
tions, fasts and prayers for the government and vic- 
tory ; so they suffered not their dead bodies to be 
buried out of sight. 

10 " And they that dwell upon the earth shall re- 
joice over them, and make merry, and shall send gifts 
one to another ; because these two prophets tormented 
them that dwelt on the earth." 

They who dwell upon the earth are those concerned. 



REVELATION XI. 183 

who are controlled by tlie flesh, as this position and 
the figurative meaning of the earth declare. All such 
rejoiced for their triumph over the principles of these 
prophets, and made merry, laughing to ridicule those 
before religiously oppos<;d to war, because in the trial 
they were not behind themselves in trampling under 
foot the principles of these witnesses they had before 
carried to battle against the flesh, and had now given 
victory over themselves by preaching and practising 
what they had before condemned while there was no 
trial to prove in what they trusted. 

11 " And after three days and a half, the Spirit of 
life from God entered into them, and they stood upon 
their feet ; and great fear fell upon them which saw 
them." 

Before the standing of these witnesses upon their 
feet, appeared by resolutions in Congress, ojffered on 
the 13th day of February, a. d. 1865, over twenty- 
five hundred copies of a pamphlet containing the first 
book of this volume had been circulated, and over fif- 
teen hundred of them to preachers, but of course these 
hirelings who make their living by pleasing the sense 
of the people, dared not circulate the truth before it 
become popular, for fear of unfavorably afi'ecting their 
bread and butter ; still they could not but see it them- 
selves, and when the standing of the witnesses upon 
their feet further supported the truth, this great fear 
fell upon such as correctly saw them. 

12 "And they heard a great voice from heaven 
saying unto them, Come up hither. And they ascended 
up to heaven in a cloud ; and their enemies beheld 
them. 

13 "And the same hour was there a great earth- 



184 CIVIL THEOLOGY. 

quake, and the tenth part of the city fell, and in the 
earthquake were slain, of men seven thousand : and the 
remnant were affrighted and gave glory to the God of 
heaven." 

After the witnesses stood upon their feet we waited 
seven days, a figure for strength in light, and then we 
put in the mail for Washington city a copy of this 
pamphlet for the President, Mr. Lincoln, and one for 
each of the senators and representatives in Congress, 
and in this way the loud voice reached them, and they 
ascended up in sentiments of mind as the cloud fore- 
told. So at the expiration of forty days from this, the 
figure for strength in light for the flesh of third person 
scope they were in the brain at the head of the gov- 
ernment with divine authority, and the President was 
in the field at the front, seeking a favorable opportu- 
nity to bring about peace ; and the conditions he 
offered the rebels began the earthquake, or literally 
speaking, began the change of tlieir pliysical position 
towards the <:'Overnment, and at the expiration of the 
prophetic hour, or twelfth part of a figurative day 
from the time they had ascended up, the rebel armies 
had abandoned the contest, and the tenth part of the 
city, that part of the brain which belongs to the right 
division of strength in the flesh had fallen. Here 
ends the use of this nation as a figure, and begins the 
work of characters within it, for the fulfilment of the 
figures of the Bible. So what we here wrote of it is 
figurative, and fulfilled again within itself, and should 
be here explained, but time and circumstances now 
prevent, although it has already progressed to the 
standing of the two witnesses upon their feet. 



REVELATION XI. 185 

The slaying in an earthquake must be to the power 
that causes it, and here the slaying would be in works 
upon the right of third person scope in the flesh, for 
the beast becomes third person, and had to be acknowl- 
edged, and this they did in all the seven natures which 
multiplies the thousand for that scope of work on the 
right by seven, making seven thousand the extent of 
the slaying. And the rest for works of the left were 
affrighted, and gave glory to God, by abandoning the 
use of the principle of the devil for defense. 

We skip the fourteenth verse altogether, as it is the 
seer's own words unnecessarily put in from his wrong 
ideas of figurative language. 

15 " And the seventh angel sounded ; and there were 
great voices in heaven, saying, The kingdoms of this 
world are become the kingdoms of our Lord and of 
his Christ ; and he shall reign for ever and ever. 

16 " And the four and twenty elders which sat be- 
fore God on their seats, fell upon their faces, and wor- 
shipped God. 

17 " Saying, We give thee thanks, Lord God Al- 
mighty, which art, and wast, and art to come ; because 
thou hast taken to thee thy great power, and hast 
reigned. 

18 " And the nations were angry, and thy wrath is 
come, and the time of the dead, that they should be 
judged, and that thou shouldst give reward unto thy 
servants the prophets, and to the saints, and them that 
fear thy name, small and great ; and shouldst destroy 
them which destroy the earth." 

In the sounding before this, after giving its work, 
then began with the tenth chapter a description of the 
preparation for the sounding of strength, both by the 



ISG CIVIL THEOLOGY. 

angel and by political events overruled to scatter by 
them the truth, for there was none to help, therefore, 
the Lord gatliered people to trample in his fury, and 
bring- salvation by his own arm. 

The beginning of this sounding has already been 
mentioned in the last chapter, and now to clearly 
understand it the reader has only to remember that it 
is purely in strength used for defense in civil life. But 
remember, all afflictions to conquer, come by the 
sounding of vision, and are of themselves no part of 
any sounding ; so the sounding of strength is in what 
people will suffer, endure and sacrifice for defense of 
true character and principles in civil life. This sound- 
ing began at the end of the first conflict, in such rule 
in a matter where no other means could be used. All 
opposition by parents had long been destroyed, but we 
demanded such public confessions and reparations by 
the lady for the deceptions she had practised, and 
means she had used to humble us both to herself and 
parents, as would show a thorough humiliatioM before 
we would in any way notice her, and after making her 
clearly see that we had no compromises to make, we 
then gave her a certain length of time for tlie work, 
at the end of which, if any thing remained unsatisfac- 
torily done, we would never speak to her upon the 
earth. This was the only means of defense in such a 
case, so the sacrifice wa.s made, and the sounding of 
strength begun, for no one in Christ will compromise 
with hell, however much pain it may cost them. All 
kinds of work in civil life that is purely in such like 
strength, belong to this sounding. 

19 " And the temple of God was opened in heaven, 
and there was ?een in his temple the ark of his testa- 



REVELATION XI. 187 

merit ; ^nd there were lightnings, and voices, and thun- 
derings, and an earthquake, and great hail." 

Our explanation of the tabernacle of witness and 
of other Scriptures, prove this temple to be God's 
body, which is now opened in the spiritual heaven, so 
that that in which his testament is contained, the veil 
before which was rent by Jesus, is seen from the 
sentiments of his spirits. So there were passings of 
mental light, and declarations and contending clash- 
ings of spirit, and a change in physical position, and 
great descent of fixed works of mind. 

CHAPTER XIL 

1 " And there appeared a- great wonder in heaven ; a 
woman clothed with the sun, and the moon under her 
feet, and upon her head a crown of twelve stars : 

2 "And she, being with child, cried, travailing in 
birth, and pained to be delivered." 

We have now come to an entirely new class of 
figures. To the opening of the seals belonged works 
of the left or of principle, and to the sounding of the 
trumpets belonged works of the right or of civil life. 
And now, from the beginning of this chapter, to the 
end of the seven last plagues are described works of 
possession ; so now we go back to the beginning of 
possession connected with Christianity for our starting 
point. 

A woman, in figurative language, must be something 
with which we can form a union and become one with 
as in matrimony, and something to, very necessary, 
for happiness. So the holy city, New Jerusalem, the 
mental head, descending from God, is called the bride. 



188 CIVIL THEOLOGY. 

the Lamb^s wife, because we thus marry it. Whatevei 
a man's religion may be, if he is devoted, he thus mar- 
ries it and becomes the same so its character is his 
character — for whatever God a man prays to if he 
does not become that God, it is because he only prays 
with his lips and not with his heart ; so no better 
figure for religion than a woman I cannot now perceive, 
and she can also tell its character by her own. Thig 
woman is clothed with the seven unseparated lights of 
the sun for mental vision, which contains these lights, 
and is controlled by the mental light of the second 
nature, as is shown by the figurative nature and posi- 
tion beneath her of the moon, and she has the authority 
of the twelve mental heads of the brain as is proven 
by the crown of twelve stars. But if she prefigures 
a character of work for civil religion, the figures and 
subject of the Bible prove it to be a religion contain- 
ing every cherishable character of civil rule. 

3. " And there appeared another wonder in heaven ; 
and behold a great red dragon, having seven heads and 
ten horns, and seven crowns upon his heads, 

4. " And his tail drew the third part of the stars of 
heaven, and did cast them to the earth : and the dragon 
stood before the woman which was ready to be deliv- 
ered, for to devour her child as soon as it was born." 

In the ninth verse, this dragon is called satan, and 
the old serpent, or literally speaking, the old govern- 
ment of possession. So these names with his color 
and heads and horns make him easily understood. 
Horns are always something by which we defend 
ourselves and make war ; so ten of them a figure for 
the right and left fives of the flesh, and for the extent 
of the law for its defence as we have shown in other 



REVELATION XII. 189 

places by the nature of these divisions, and by the 
figurative nature of the ten commandments written on 
the two tables of stone, show clearly that this dragon 
makes war and defends himself with the law, and thns 
comes his red color, for such legal work is only in 
mind or the second nature. So he has seven heads 
that the authority of the law for each nature may be 
shown by the crowns to be possessed and used by his 
mind. In ancient paintings tlie dragon was a croc- 
odile with wings. I recently received from Grod a 
prophetic picture of the head and mouth of this an- 
imal, the fulfillment of which proved it to prefigure 
work of executive ofiicials. So government to pos- 
session in their power is the old serpent. As they 
appear in the upper regions, the work they prefigure is 
in the brain. Of its minor mental lights, the third 
for civil personal works previously existing were 
destroyed by amendments to the constitution. 

5 "And she brought forth a man-child, who was 
to rule all nations with a rod of iron : and her child 
was caught up to God, and to his throne. 

6 " And the woman fled into the wilderness, where 
she hath a place prepared of God, that they should feed 
her there a thousand two hundred and three-score days." 

As a figure, this male child becomes a protecting lead- 
er for woi'k prefigured by its mother, as no father is 
given. So the enmity of the dragon shows this work 
opposed to its spirit, and thus indicates it the com- 
mencement of Christ's civil reign, as a complete unit 
of power, for until here all things concerning his 
reign have been given from figures that did not include 
all the flesh and brain in a unit of force. The wilder 
ness abode prefigured a lonely and uncultivated home 



190 CIVIL THEOLOGY. 

until the acquirement of mental light prefigured by 
the twelve hundred and sixty days that reached to 
the end of light for laws by third powers. 

7 " And there was war in heaven ; Michael and his 
angels fought against the dragon ; and the dragon 
fought and his angels ; 

8 "And prevailed not ; neither was their place found 
any more in heaven. 

9 " And the great dragon was cast out, that old ser- 
pent, called the Devil, and Satan, which deceiveth the 
whole world : he was cast out into the earth, and his 
angels were cast out with him." 

The definition of Michael, according to Noah Web- 
ster, is, one like God. And in a figurative prophecy 
-in Daniel x., concerning the evening cherub, whicli is 
revealed with a similar in literal prophecy, also having 
a figurative meaning, and which reaches to the end of 
the book, the name of Michael is used directly for 
Jesus, the morning cherub. So Jesus and his angels, 
or rather the characters of work they prefigure, fought 
with this dragon and his angels, and so overcame 
them, that no place for him was found in the brain 
for civil rule, and they were cast into the feelings of 
the flesh where they could now alone live. The 
struggle that prefigured this seems to have continued 
in the brain of early saints for many years, for we 
find some of the main pillars of the church yet in- 
fluenced by this dragon at St. Paul's second visit to 
Jerusalem. Gal. ii. For remember the Mosaic laws 
taken literally created this dragon that has so long 
reigned over the Christian world before here fulfilled. 

10 " And I heard a loud voice saying in heaven, 
Now is cbme salvation and strength and the kingdom 



REVELATION XH. * 191 

of our God, and the power of his Christ ; tor the accuser 
of our brethren is cast down, which accused them before 
our God day and night." 

The law so often purely figurative and, all of it hav- 
ing power over the conscience tln^ough a general igno- 
rance of this, had to be completely risen above before 
its influence could be destroyed from the brain, and the 
dragon thus cast out of this heaven so at this point 
the power of Christ only would be left. Now, the 
law being of God, and being man's only guide before 
the Spirit came possessed both the authority of God's 
literal word and the power given it over the mind by 
education. So its disregard gave it a chance to cons- 
tantly accuse and try to bring into condemnation before 
God for violating its letter. So in this way the dragon 
became a constant accuser until thus cast down. 

11 " And they overcame him by the blood of the 
Lamb, and by the word of their testimony ; and they 
loved not their lives unto the death. 

12 " Therefore rejoice, ye heavens, and ye that dwell 
in them. Woe to the inliabitants of the earth and of 
the sea ! for the devil is come down unto you, having 
great wrath, because he knoweth tliat he hath but a 
short time." 

This law dragon could only be overcome by a steady 
Lamb character of government to God, for this only 
could defend man from his condemning power, and 
raise him above the law ; so it was by the life of the 
Lamb, which figurativaly is his blood that they overcame. 
And they loved not their lives to the spiritual death 
of literal righteousness. The victory once won by the 
leading pillars of the churcli, they could emancipate 
the brain of followers from this power of the dragon, 



192 CIVIL THEOLOGY. 

and this tliey seem to have done as fast as they escaped 
themselves, therefore the spiritual are called upon to 
rejoice ; and those who dwell in the flesh, and in the 
second nature, are warned of the wrath this ser- 
pent in executive possesses. Perhaps those who 
have felt this wrath in the American conflict over 
African slavery may have a tolerably correct idea of 
its power. 

13 "And when the dragon saw that he was cast 
nnto the earth, he persecuted the woman which brought 
forth the man-child." 

So when spiritual rigliteousness had so triumphed 
over literal, that the spirit became the only guide of 
Christians to the full casting of the dragon from the 
brain to the flesh, where he also held his position in 
the saints by having cast down the mental light of the 
spirit for that third of man, all the dragon's hatred 
would be excited, and his bitterest persecution of the 
religion that brought forth this doctrine, might then 
appear at any suitable time. 

14 " And to the woman were given two wings of a 
great eagle, that she might fly into the wilderness, into 
her place ; where she is nourished for a time, and times, 
and half a time, from the face of the serpent." 

For this eagle, some great man in works of the per- 
son, for both the right and left had to arise and give 
his works to this woman for her wings, and such works 
as wings picture, used to carry tliis religion into a 
coarse, wild uncultivated state are clearly those of a 
human warrior for the church, like Constantine the 
Great. So the raising of the church into worldly 
favor in that age brought about the completion of her 
fall by attracting to her the majority and the worldly 



REVELATION Xn. 193 

ambitiouSjwho woald soon mold all her teachings to suit 
their own spirit. So works of the person of the nation 
in law the sentiments of which were prefigured by Con- 
stantine gave works of the persons for the character of 
this woman that carried her into seclusion and safety 

15 " And the serpent cast out of his mouth water as 
a flood after the woman, that he might cause her to be 
carried away of the flood. 

16 " And the earth helped the woman ; and the earth 
opened her mouth, and swallowed up the flood which 
the dragon cast out of his mouth. 

17 " And the dragon was wroth with the woman, 
and went to make war with the remnant of her seed, 
which keep the commandments of God, and have the 
testimony of Jesus Christ." 

To see the character of mind this government of 
possession cast out of its mouth after a religion which 
makes a man his own guide, we have only to consider 
the opposition the spiritually dead always feel towards 
any other religious guide than the letter, and how they 
trust in and bind man with laws and forms But the 
stars of tlie flesh the dragon had alrearly triumphed 
over, so it had no opposing mental light, and conse- 
quently it swallowed up these waters by applying them 
to itself, thus leaving the mind and conscience free. 
The war made against the remnant (\f the woman's 
seed was before she had fled to the wilderness, for 
they had the testimony of Jesus Christ, which is the 
spirit of prophecy, and this could not be much had in 
the wilderness. The reader can now see by glancing 
back over the chapter, that all its works have been of 
the possession of this religion and of the saints and 
of this dragon. 
9 



tt 



194 CIVIL THEOLOGY. 

CHAPTER XIII. 

TWO BEASTS. 

1 " And I stood upon the sand of the sea, and saw 
a beast rise out of the sea, having seven heads and 
ten horns, and upon his horns ten cro\^ns, and upon 
his heads the name of blasphemy." 

So the government here spoken* of comes up from 
the mind or second nature of man, and has a mental 
head for each of the seven natures of man, and a horn 
for each of the ten divisions of his flesh, so it uses 
for defence works of principle in the nature of life, 
and of matrimony, and of vision, and of faith, and of 
strength, for the first five horns, and works of the per- 
son in all these natures for the other five horns, there- 
fore its defence must be in its regulations for these 
divisions ; so the ten horns are ten classes of law, the 
number for defence of the flesh by human government, 
or in other words, these ten horns are the extent of 
the literal law for defence of the flesh. The dragon 
had crowns upon his heads, for the authority of mind, 
the law of Moses possessed from the way in which it 
was given, but here the horns or ten classes of law 
have the authority and not the mind of the beast, so 
the crowns are now upon them, and the heads of the 
beast have upon them the character of blasphemy as 
the figurative meaning of name shows. Part of this 
blasphemous character may be touched upon as Ibl- 
lows. Upon the first head. Disregard for a man's own 
individual conscientious judgment by requiring his 
obedience to laws he believes wicked, and thus tramp- 
ling underfoot and treating with contempt the teach- 



REVELATIONS XHI. 195 

ins: of the Holv Gliost, obedience to whicli is man's 
only means of ascending unto God. Upon the sec- 
ond head, Interference with the personal rights of 
States and individuals, bj prescribing for them works 
not required for protection of their natural rights. 
Upon tlie third head, Yiolation of the rights of life in 
God and in natural life, by batthng against and in 
violation of natural right in civil life. Upon the 
fourth head, Yiolation of natural laws and rights of 
social life, as between different races ; and in matri- 
monial life, as in setting literal laws and obligations 
above connection between the different sexes for 
matrimony, making the former valid to destruction 
of the latter and true marriage. Upon the fifth head, 
Tyranny of vision, in claiming the right to rule over 
States and men for other purposes than protection 
of civil equality. Upon the sixth head. Interference 
with works of faith in civil rule in many ways in con- 
sistent with natural right. And upon the seventh 
head, Wrong use of strength in many ways. 

Remember that, as a figure, no animal can exist 
until the character of force it prefigures work of 
comes under government to action in a prescribed 
manner. So this beast covering civil mind for the 
seven forces separately, and civil law for all the 
forces of the flesh in their ten divisions for law, can 
only exist while the work it does is caused by other 
forces than desire to manifest sentiment. To illus- 
trate : If the object of this work, wherever done, had 
no ruling opposition, a beast prefiguring it would 
then cease in form, because not under govern- 
ment to opposing or ruling forces; so this 



196 CIVIL THEOLOGY. 

beast must vanish with the destruction of arbitrary 
rule. 

2 " And the beast which I saw was like unto a 
leopard, and his feet were as the feet of a bear, and 
his mouth as the mouth of a lion, and the dragon 
gave him his power, and his seat, and great authority. 

3 " And I saw one of his heads as it were wounded 
to death, and his deadly wound was healed, and all 
the world wondered after the beast." 

So this beast prefigures work of a unit of power, 
different parts of which had their works prefigured 
by the Babylonian Lion, Medo-Persian Bear, Mace- 
donian Leopard, and Roman beast with ten horns. 
See our explanation of Dan. vii. So the bear that gave 
it feet for works of being, was President Johnson's 
administration ; and the republican party gave it a 
body like the Leopard ; and congressional intellect 
gave it a mouth like a Lion ; and the Judiciary gave 
it the ten horns. Remember that, without coming 
under government to an object beyond that of merely 
manifesting sentiments, no beasts are required for 
figures ; so reconstruction of the Southern States is 
really the only life of this beast. So, when radical 
rule had given this beast the power of executive offi- 
cials, it had received the power and authority of the 
dragon. And this was great, by the effect of our 
civdl theology upon Congress, in fulfilment of the 
effect of the Scriptures upon the Old World. 

The wounded head of the beast was the head for 
civil judgment that was wounded by President 
Johnson's reconstruction, and healed by radical 
power. 



REVELATION XHI. 197 

4 " And they worshipped the dragon which gave 
power unto the beast : and they worshipped the beast, 
saving, Who is like anto the beast ? and who is able to 
make war with him ?" 

Worship is to trust in, and whatever a man trusts in, 
that he worships and makes a God. The evil spirit 
under government to possess took hold of the letter of 
the figurative dispensation by the children of Israel, 
and thus got seven heads and ten horns with which 
to deceive the people through their ignorance of these 
figures. Now this government of possession, arising 
from a misunderstanding of these figures, is the only 
authority the beast has for his works, so the people 
worship this dragon which gives power to the beast, 
and who by this false authority cast down one third of 
the stars of the brain of primitive Christianity to the 
flesh, and they trust in the beast, boasting of him. 

5 "And there was given unto him a mouth speak- 
ing great things, and blasphemies : and power was given 
unto him to continue forty and two months. 

6 " And he opened his mouth in blasphemy against 
God, to blaspheme his name, and his tabernacle and 
them that dwell in heaven. 

7 " And it was given unto him to make war with 
the saints, and to overcome them : and power was given 
him over all kindreds, and tongues, and nations. 

8 " And all that dwell upon the earth shall worship 
him, whose names are not written in the book of life of 
the Lamb slain from the foundation of the world. 

9 " If any man have an ear, let him hear, 

10 " He that leadethinto captivity shall go into cap- 
tivity : he that killeth with the sword must be killed 



198 



CIVIL THEOLOGY. 



with the sword. Here is the patience and faith of the 
saints." 

To see the great blasphemies of human government 
it is only necessary to compare its works with the gos- 
pel and true figurative meaning of the Mosaic dispen- 
sation, all of which will be fully explained in due time. 
The forty-two months of its duration under so called 
Christianity, counting as the Jews did, thirty days to 
the month, make twelve hundred and sixty years or 
prophetical days, the same length of time the woman 
was to remain in the wilderness, and that the two 
witnesses prophesied in sackcloth, but a beginning and 
ending of the beast similar to that of the Babylonish 
captivity must be allowed. 

To blaspheme the character of God, is to blaspheme 
his name, and to blaspheme his tabernacle is to blas- 
pheme those whose work is caused by his presence in 
them, as the figurative nature of the temple shows. In 
figurative language all who live in the brain, instead 
of the feelings of the flesh live in heaven, but not the 
spiritual heaven, so these also the beast blasphemed for 
their not joining in his work of the feelings of the flesh. 

If the reader will look back to primitive Christianity 
where revelation of the spirit in all true Christians set 
them altogether above the first head of the beast, and 
gave them a true guide, he can see at once where the 
conflict between them and the beast arose. But the 
beast triumphed over them until all people came under 
his control, as we now see it, and all trusted in him 
whose characters were not in the principles of life of 
the lamb character of government, which has been slain 
from the foundation of the world, because the dragon 
prevented its arising to life in the beginning of Christ- 



REVELATION SHI. 199 

ianit3^ So in fulfilment of all this the federal power 
will rule over the States until 12G0 days extent of 
mental light concerning it is acquired. 

11 " And I beheld another beast coming up out of 
the earth ; and he had two horns like a lamb, and he 
spake as a dragon," 

So this beast came up from the flesh or third nature, 
for to it the other four of the flesh belong, consequently 
his mental JDOssession was in one head. To speak as a 
dragon would be to speak as one under government to 
possession received from supposed sufficiency of 
literal acts of executive officials, for the dragon 
is also the old serpent ; so no government could thus 
speak but a religious one trusting in possession from 
the letter of the Scriptures, for such speaking could in 
no way be from a secular beast, and a so-called Chris- 
tian one of past ages would naturally come up from 
the nature of life, because upon it primitive Christian- 
ity was built, and in works of possession such a gov- 
ernment would have two horns ; one horn in the 
Scriptures for the left, telling what kind of life should- 
be, and another in the Scriptures for the right, pro- 
viding for the works of this nature, for, remember, in 
this class of figures, the horns must have their power 
within themselves, and such horns from the New Tes- 
tament, even literally interpreted, would be like those 
of a Lamb. 

12 " And he exercised all the power of the first 
beast before him, and causeth the earth and them which 
dwell therein, to worship the first beast whose deadly 
wound was healed. 

13 " And he doeth great wonders, so that he maketh 



200 CIVIL THEOLOGY. 

fire come down from heaven on the earth, in sight of 
men." 

The second beast here is said to exercise all the 
power of the first beast before him, which is as much 
as to say in his intellect, thus clearly showing State 
under religious control. So here is the power of 
State government in the hands of a government for 
religion, which supports and defends government of 
state, and causes the flesh and them which dwell 
therein, to trust in state government. And this gov- 
ernment for religion caused burning to come down 
from the brain on the flesh, or still more clearly speak- 
ing, to come down on these feelings of life in the 
natural man by its curses, threats and excommunica- 
tions for those with whom it was offended, that be- 
lieved it to possess the keys of heaven, and power to 
•cast into hell, and this too in sight or mental vision of 
men. 

14 " And deceiveth them that dwell on the earth by 
the means of those miracles which he hath power to 
do in the sight of the beast, saying to them that dwell 
on the earth, that they should make an image to the 
beast which had the wound by a sword and did live. 

15 "And he had power to give life unto the image 
of the beast, that the image of the beast should both 
speak and cause that as many as would not worship the 
image of the beast should be killed." 

So the control this beast had over the people in the 
vision of the secular government, saying unto them, 
have one like it, for the church showed the possession 
of great unnatural power over people controlled by 
the flesh, and decived others into easily acknowledg- 
ing its authority by these means. With respect to 



EEVELATION XIII. 201 

this image, there was built up in the Roman church, 
aiid still exists, what might be called a complete form 
of government for' talk, but this could not be touclied 
in figurative language by the figure for its government 
over salvation. This government for talk would of 
course have a mental head for each of the seven 
natures, and also would have the ten classes of law for 
the ten divisions of the flesh for its defence in such 
work, because all churches have this scope in their 
teaching, so like the first beast, it would have seven 
heads and ten horns, and possessing the same spirit of 
the beast, it would also have a like body ; and thus, in 
figurative language, it is a complete image. But as an 
image of a government which lives by its executive 
power, it would be dead until given living authority 
and power to enforce its laws, and this could not exist 
until the secular laws of the cHurch had executive 
power given to enforce them by temporal penalties, for 
to these the spiritual power of the church could not 
reach, but it had power to give life to the image itself ; 
so it could speak through its teachers, and educate the 
people until all who would not worship and obey 
church laws were excluded from hope of salvation, 
and thus figuratively slain. Church laws and govern- 
ments of all kinds are only images of beasts. 

16 " And he causeth all, both small and great, rich 
and poor, free and bond, to receive a mark in their 
right hand, or in their foreheads. 

17 " And that no man might buy or sell, save he 
that had the mark, or the name of the beast, or the 
number of his name. 

18 " Here is wisdom. Let him that hath under- 
standing count the number of the beast, for it is tho 

9* 



202 CIVIL THEOLOGY. 

number of a man, and his number is six hundred three 
score and six." 

All who do not have this mark of the beast in what 
they do, which is the right hand, by having such deeds, 
mortgages, notes, receipts, contracts, accounts and 
marks generally (internal revenue stamps in particu- 
lar), as the beast requires, may no more do buying and 
selling unless they keep these marks in their intellect 
of business, or have the character of the beast, or the 
extent of his character, which is the extent of a man 
in their work, and this extent is the six heads of the six 
sensitive natures, and these six heads multiplied by 
the first ten of the flesh, and also by the square of this 
first ten, making six hundred and sixty-six, each num- 
ber of which any common intellect can soon find the 
meaning of, from what we have already written. 

So the Christian church is directly charged with 
causing this fall to such beast worship, and the neces- 
sity for these marks and for the lack of confidence and 
trust in God. It is easy to see how destructive in that 
age a church imitating and united with State w^ould 
become to all trust in God for defence, because uniting 
Church with State at once acknowledges dependence 
upon the latter, and elevates it to divine authority, and 
then all teaching would be moulded to suit, and every 
true inspiration of God thus smothered out or kept 
from arising into life until all men would be trained to 
lean only upon the arm of flesh. So this beast is of 
Christianity among the Gentiles prefiguring charac- 
ters of work in the republican party. 



CHAPTER XIV, 

THE LAMB ON MOUNT SION. 

1 " And I looked, and, lo, a Lamb stood on the mount 
Siori, and with him an hundred forty and four thou- 
sand, having his Father's name written in their fore- 
heads." 

Mount Sion was in the city of David, in Jerusalem, 
and in the inlieritance of Judah, so it belongs to the 
principles of the fourth nature, and consequently was 
taken from the Jebusites, or those who tread these 
principles under foot, as the name signifies, by King 
David, a figure for the beloved strength of this nature. 
And the city of David was Zion, 2 Sam. v. 7 ; 1 Chron. 
ii. 5, and Zion -signifies a heap of stones raised up ; so 
Zion, as well as a city, belongs exclusively to the 
brain, and in this portion of the promised land, and 
thus connected with David, neither of thera can be 
anything else than a mental head for defence of the 
fourth nature by Christ's temporal reign, and furtlier 
evidence of this is found in the prophecy, that the law 
should go forth of Zion, (Mai. iv. 2,) or literally speak- 
ing, shxjuld go forth of mental substance, as we now 
find to be the case, for the law cannot be said to be 
given until its figures are explained. Mount Sion is 
the same as Hermon, (Deut. iv. 48,) and Hermon signi- 
fies anathema, destruction, and Sion signifies noise, 
confusion. So Hermon is a correct name for human 
government, and Sion for the government of Christ, 
until the earth is cleansed ; for as the former fights 

203 



204 CIVIL THEOLOGY. 

against God and all Ins requirements, and against all 
trust in him, to the cursing of man and destruction of 
his happiness, so must noise and confusion accompany 
the open individual works of the latter, until the earth 
is cleansed ; so both these names seem much more ap- 
plicable to the exercise of temporal authority than of 
any other work. And upon Mount Sion also the 
temple, a figure belonging exclusively to the reign of 
Christ, was erected by Solomon, and is now in process 
of building for its fulfillment ; so all taken together, 
this Lamb, according to the figurative meaning of 
position, is under control of the mental mountain of 
Christ's temporal reign, for defence of tlie fourth 
nature. This Lamb character of government is here 
shown to be the leader of all with him on the moun- 
tain, so he stands the same towards them that a part 
of the second nature of man should towards others of 
his figurative people not in that nature : and those with 
him follow wherever he goes. So were they literal men, 
tiiis following would be wholly unlawful, because the 
Spirit is man's only guide, for what one might do even 
in Christ might be unlawful for another, owing to his 
condition or circumstances ; and the second nature 
also is our only lawful leader. So one man only is 
here described, and the figure does not cover a very 
great part of him in a numeral sense, for it leaves all 
the third person scope of the flesh for one side entirely 
out, and only takes in a mental head of first person 
scope of mental light ; for the 144,000 is the third per- 
son scope of the flesh on one side multiplied by the 
square of the twelve mental heads of the bruin. But 
had the flesh for this scope of work on both sides ap- 
peared in the number, then all our definition of Sion 



REVELATION XIV. 205 

would have been proven false ; for temporal rule to de- 
fend the fourth nature must be in right side work. 
Literally speaking, all these had the character of the 
Father written in their intellects. Remember too, that 
the forehead has no covering to hide the real nature 
of its work. So here was the bif^inning of possession 
for defence of the fourth nature by the reign of Christ. 

2 " And I heard a voice from heaven as the voice 
of many waters, and as the voice of a great thunder, 
and I heard the voice of harpers harping with their 
harps. 

3 " And they sung as it were a new song before the 
throne, and before the four beasts, and the elders, and 
no man could learn that song but the hundred and 
forty and four thousand which were redeemed from 
the earth." 

Here is a voice from man^s brain as the voice of 
many minds, and as the voice of a great clash in spirit 
of feeling. 

A harp is a stringed instrument of music, played 
with the fingers. The strings answer for the length 
of the main body of man in manifestation of work ; so 
in figurative language the harp is for works of all the 
man in sentiments, which by the fingers for works of . 
the nature of the flesh separately are made to cause 
agreeable motions in spirit of feeling. 

A new song signifies a new theme, but this is only 
as it were a new one for undeveloped, it had been 
written ages before, because this voice from heaven, 
and this song before the four beasts and twenty-four 
elders of God's throne now in use, sung here for the 
first time to be understood in this world, is in the 
Scriptures given from heaven through the brain of 



206 ClVn. THEOLOGY. 

man ages ago, but much hidden in figures, and not to 
be learned by any others until learned from these 
standing on Mount Sion. 

4 "These are they which were not defiled with 
women; These are they which follow the Lamb 
whitliersoever he gocth. These were redeemed from 
among men, being the first fruits unto God and to the 
Lamb. 

5 "And in their mouth was found no guile, for they 
are without fault before the throne of God." 

That is, these are figurative people of this man that 
have not been corrupted with women, for they are 
spiritually pure, and by nature follow this character 
of government in his individual nature wherever it 
goes. These were the first redeemed from the flesh to 
God, and to this character of government in the 
second nature to him. Remember, all the bodies of 
these figurative people are of the right thousand of 
the flesh, and that none in primitive Christianity tri- 
umphed over the dragon in his rule of the flesh. 
Even Jesus himself did not in a practical sense, al- 
though the necessary mental light was possessed by 
him, and then the dragon cast it to the earth. These 
upon this mountain were said to be without fault be- 
fore the brain of the ma,n whose liead is the throne, 
for no condemnation from God can come to the figura- 
tive people of a man except through his own brain. 

We have now had shown to us this much of a man 
and its possession placed under control of Mount Sion. 
Remember, he is not working, but simply standing as 
if ready for something, and learning this song that he 
may work ; so when this preparation is completed, his 
seven natures, or an angel for each, go forth in the 



REVELATION XIV. 207 

performance of Mount Sion work, which, remember, is 
mental. So the seven angels which now follow must 
be interpreted from the subject and class of figures to 
which they belong, and their numeral order. 

6 " And I saw another angel fly in the midst of 
heaven, having the everlasting Gospel to preach unto 
them that dwell on the earth, and to every nation and 
kindred and tongue and people. 

7 " Saying with a loud voice, Fear God and give 
glory to him for the hour of his judgment is come, and 
worship him that made heaven and earth, and the sea, 
and the fountains of waters.'^ 

This angel for judgment is flying in mid-air, and so 
must have wings, and consequently has such works of 
the person in the middle heaven, with which to preach 
the Gospel he possesses, for remember, he is here 
preaching temporal judgment for defence of the prin- 
ciples of the fourth nature, for his work must be con- 
fined to Sion. Heaven and earth and the sea and the 
fountains of waters are the brain, flesh, second nature, 
and streams of mind flowing from the feelings of the 
flesh, and so have a double meaning, because also liter- 
ally true of God's works. 

8 *• And there followed another angel, saying, Baby- 
lon is fallen, is fallen, that great city, because she made 
all nations drink of tlie wine of the wrath of her 
fornication." 

If the reader has properly studied divisions by the 
seven natures, he will see at first glance from the words 
of this angel that he is the second nature as his nu- 
meral order shows ; so his work is directed particularly 
against Babylon, the great whore which has caused all 



208 CIVIL THEOLOGY. 

with characters of work prefigured by the nations to 
drink the judgment ot her eoiinection with charac- 
ters of civil work belonging to the States and the 
people by the laws of natural right. 

9 " And the third angel followed them, saying with 
a loud voice : If any man worship the beast and his 
image, and receive his mark in his forehead or in his 
hand, 

10 " The same shall drink of the wine of the wrath 
of God which is poured out without mixture into the 
cup of his indignation, and he shall be tormented with 
fire and brimstone in the presence of the holy angels 
and in the presence of the Lamb." 

That is, if any man trust in the government and 
church authority, and receive the mark of the beast in 
his intellect of work, or in his works, the same shall 
drink of the mind of the wine caused by the union 
of such a hateful nature with the burning presence of 
the third spirit, which will make it to its possessor as 
tormenting as burning brimstone, and all this torment 
in him will be clearly seen by the holy and obedient. 
Remember, the third angel is now speaking, the one 
for the works of life belonging to Mount Zion ; so this 
angel's work, under this head throughout the volume, 
can easily be discerned from that of any other of the 
seven angels under the same head. 

11 "And the smoke of their torment asceudeth up 
for ever and ever, and they have no rest day nor night 
who worship the beast and his image, and whosoever 
receiveth the mark of his name. 

12 " Here is the patience of the saints ; here are they 
that keep the commandments of God and the faith of 
Jesus. 



REVELATION XIV. 209 

13 " And I heard a voice from heaven saying unto 
me, write, Blessed are the dead which die in the Lord, 
from henceforth, yea, saith the Spirit, that they may rest 
from their labors, and their works do follow them." 

The hateful nature of those who worship the beast 
and its image when revealed to them by the tliird 
spirit of God in burning presence is their torment, so 
the smoke, or literally speaking, the rule of their then 
to themselves hateful nature, begins at that point to 
lose its power as ascending signifies, and shall never 
after cease to do so ; and soon there shall be no 
rest, day nor night, for such people if they receive the 
mark of the beast's character. Here can be seen those 
who keep the commandments of God and the faith of 
Jesus ; and blessed are those who are dead to self, 
having passed away into the Lord,- for they have rest, 
and their works do follow them. 

14 " And I looked and behold a white cloud, and 
upon the cloud one sat like unto the Son of Man, hav- 
ing on his head a golden crown and in his hand a sharp 
sickle. 

15 " And another angel came out of the temple cry- 
ing with a loud voice to him that sat on the cloud, 
Thrust in thy sickle, and reap : for the time is come for 
thee to reap ; for the harvest of the earth is ripe. 

16 " And he that sat on the cloud thrust in his 
sickle on the earth, and the earth was reaped." 

In the figurative power of bodies, that of a simple 
one is confined to body, color and position ; so a cloud 
without some definite shape being given it would 
naturally be of this class. We know the white of this 
cloud to be the white of the first nature, because we 
clearly understand the work of him upon it, and know 



i 



210 CIVIL THEOLOGY. 

he is under control of sentiments of mind in judg- 
ment, and no other color could prefigure tliis. So 
he appears above the earth to make him a character 
purely of the brain. A golden crown gives his men- 
tal head a covering of authority of the richest of 
strength as of mind for perhaps mental strength is as 
valuable as any. The material and shape of a sickle 
shows it to prefigure strength of work that to cut 
mast first be made to receive. So works of feeling 
in mental substance to bind iu embrace must be re- 
ceived by this sickle to cut their fruits from the feel- 
ings of the fiesh, as our civil principles receive this 
work towards the ex-slaves without tolerating the 
fruits in works of vision it bore. So the angel of nu- 
meral order for vision next appears to direct the cut- 
ting loose of this work from the vine binding in em- 
brace. This angel came out of the temple prefigur- 
ino^ the civil works in whicli God dwelt and we trust- 
ed. So he speaks the sentiments on this subject of 
the fl.esh it prefigured work of. 

17 "And another angel came out of the temple 
which is in heaven, he also having a sharp sickle. 

18 "And another angel came out from the altar 
which had power over fire, and cried with a loud cry 
to him that had the sharp sickle, saying, Thrust in thy 
sharp sickle and gather the clusters of the vine of the 
earth, for her grapes are fully ripe. 

19 " And the angel thrust in his sickle into the 
earth, and gathered the vine of the earth, and cast it 
into the great wine-press of the wratli of God. 

. 20 " And the wine-press was trodden without the 
city, and blood came out of the wine-press, even unto 



THE LAMB ON MOUNT SION. 211 

the horse-bridles, by the space of a thousand and six 
hundred furlongs." 

The angel of faith is here said to come directly out 
of the temple in heaven, because his faith is directly of 
God's body. But the angel of strength which had 
power over burning destruction came out from the 
altar, because he was strength developed in one from 
his being offered upon. The vine cut from dependence 
upon the natural flesh by the one under control of the 
cloud, could only be cast into the wine-press of God's 
wrath by first abandoning it. So faith could do 
nothing although, ready for the work, until our mani- 
festations of strength for the work gave it power to 
act, and this could not be done until this work of 
feeling to bind in embrace had gojjs to its full height 
and borne its fruit in fiillilment of the figures concern- 
ing it. Power over iire must give power over its 
burnings. So this work of strength can control the 
spiritual burnings on this subject. 

There is no fruit produced by works of feel- 
ing in mental substance that has such clusters 
as the vine, because of the many works of vision 
required for its protection in every branch as in 
matrimony and union of the States with the 
federal power. A wine press appears from the 
meaning of the grape vine to be something by which 
to press out the j adgment prefigured by blood from 
works of vision borne by works of feeling in mental 
substances to bind in union. But the vtdne press 
here used is of God's wrath, and the vine appears 
to also be cast into it and trodden with being, as feet 
signifying. And instead of wine, blood, signify 
life, came out of it to the horse-bridles, or literally 



«i 



212 CIVIL THEOLOGY. 

speaking came out to the means used for guiding 
people under such governments to them in t?iis nature, 
for the extent of twelve hundred furlongs. Jewish 
furlongs of course and not Roman ones are here meant, 
for God would not change his standard of measure- 
ment during his figurative period, which ended with 
the American war. And the Jewish furlong too is com- 
posed of precisely the units of the square of each of 
the four halves of the flesh, for cubits were the only 
units of measurement used throughout the tabernacle 
and altars, and the Jewish furlong is just four hundred 
of these. By what means the translation, was made to 
read 1600 instead of 1200 we do not know, but we 
know the latter making the square of the flesh of first 
person form multiplied by the twelve mental heads of 
the brain gives the number of furlongs required, for 
the object is to show that the life of the natural vine 
will be trodden out to this extent of first person work 
for each of the four hundred third person divisions of 
the flesh, to such a degree that it will not be used to 
guide a hoi-se government to them. This is to be done 
without the city which literally speaking is without the 
mental head or in the flesh. 



REVELATION XT. 213 



CHAPTER XV. 

THE SEVEN LAST PLAGUES. 

1. "And I saw another sign in heaven great and 
marvellous, Seven angels having the seven last plagues ; 
for in them is filled up the wrath of God. 

2 " And I saw as it were a sea of glass mingled 
with fire ; and them that had gotten the victory over 
the beast, and over his image, and over his mark, and 
over the number of his name, stand on the sea of glass 
having the harps of God." 

Here again the seven fundamental forces and their 
numeral order are required to give the key to the 
character of each angel's work. God in the creation 
(Gen. i.) called the gathering together of the waters 
seas ; but when the brain is used as a unit of force, its 
personal mind would be one sea. So hei-e is a per- 
sonal mind become so immovable on this subject as 
to appear like unto glass, even while mingled with 
the appearance of burning. And all characters of 
work having the victory over trust in or fear of hu- 
man civil rule or organized party rule, or trust in ex- 
tent of power, like human rule, are under control of this 
fixed mind. Such a personal ^orce on this subject, any 
one may have by ascending into mentally enlightened 
life in God, and then all his own different characters 
of civil work having the victory over human govern- 



214 CIVIL THEOLOGY. 

ment, and the extent of its character will come ex- 
clusively under the control of his second nature, and 
thus in figurative language stand upon the sea of glass. 
And they will then have the pleasant works of the 
whole man in sentiments that are of God for their 
harps. 

3 " And they sing the song of Moses, the servant of 
God, and the song of the Lamb, saying, Great and 
marvellous are thy works Lord God Almighty ; just and 
true are thy ways, thou king of saints. 

4 " Wlio shall not fear thee Lord, and glorify 
thy name? for thou only art holy ; for all nations shall 
come and worship before thee, for thy judgments are 
made manifest." 

Moses, the chief man of the second nature in the left 
head of judgment, led the children of Israel from 
Egyptian bondage and through the Red Sea, and then 
appeared his figurative song, Ex. xv., wliich is here 
said to declare tliese things so far as they are not of 
the Lamb. So all these figurative people sing the song 
of Christ's civil reign and of the Lamb character of 
government to God in the second nature, in a manner 
that gives God the glory here mentioned, and declares 
his judgment now made clear. 

5 " And after that I looked, and behold the temple 
of the tabernacle of the testimony in heaven was 
opened. 

6 " And the seven angels came out of the temple, 
having the seven plagues, clothed with pure and white 
linen, and having their breasts girded with golden 
girdles." 

The material of tlie tabernacle of witness shows 
that no part of it was of purely mental substance, and 



REVELATION XV. 215 

even such of the material as had combined with it, snch 
substance was covered with gold, so it could act only 
through the strength of the spiritual flesh. So it was 
an erection only of feeling and of strength of life and 
vision largely composed of their sentiments, and con- 
sequently was only for civil life in Christ before the 
mental defence of his reign was discovered in the 
Bible by progress in learning of figures, and while the 
evening cherub had only feeling and vision for sup- 
port of his work of temporal rule. So work of such 
a tabernacle makes it a witness of the testimony in 
heaven for such work now revealed from the letter of 
the scriptures, after having first appeared without this 
mental support. So from this tabernacle arose the 
permanent temple now in progress of erection by Solo- 
mon. So the latter is the temple of the tabernacle of 
the testimony in heaven, out of which came the seven 
angels. So its erection must be completed before 
their full source and work can appear. Sentiments of 
vision clean and clear appear to be the clothing of 
these angels, for linen is made of a production of the 
ground, and their works of life are girded with the 
richest strength. 

7 " And one of the four beasts gave unto the seven 
angels seven golden vials full of the wrath of God, 
who liveth for ever and ever. 

8 " And the temple was filled with smoke from the 
glory of God, and from his powder, and no man was 
able to enter into the temple till the seven plagues of 
the seven angels were fulfilled.'* 

The vial is a figure easily understood, because it is 
only for possession, but the gold here sliows the con- 
tents of these viaL to be in the richest strength. This 




216 CIVIL THEOLOGY. 

mental wrath of God in the possession of his flesh is 
prepared for pouring out by the intellect, so the lion is 
the beast that prepares these vials for the seven angels. 
From the explanation of the tabernacle, both it and 
the temple are proven to be the work of man in the 
body of God, the latter only differing from the former 
in degrees of perfection, and by having the mental 
substance. Such a temple is naturally full of smoke, 
or literally speaking full of rule, as the reader can see 
for himself from what has already been written in this 
volume, for the temple has only to be opened for this 
smoke to appear. So it is the spiritual flesh of God 
acting through, and thus defended in man, that none 
can enter until after the fulfillment of these seven 
plagues. 



CHAPTER XVI. ; 

THE YIALS OF WRATH POURED OUT. \ 

1 " And I heard a great voice out of the temple i 

saying to the seven angels, Go your ways, and pour | 

out the vials of the wrath of God upon the earth." | 

As one man in Christ has all the temple within him- ' 

self by having the nature of life for that square and 1 

cube as well as the fourth nature for the square and j 

cube for temporal rule, this voice comes from all the ' 

body of God in man. If we look at the present state . 

of society, and at the contempt with which the people ! 

treat the claim of divine authority by man, and at the . 

tyranny human wisdom essays to exercise over man's | 



REVELATION XVI. 217 

own individual sense of right, the exercise of which is 
indispensable to the first and least approach to God, 
tlie great voice from this temple in man sending forth 
his seven natures to pour out their possession upon the 
flesh to defend the saints in their manner of life, can 
be understood by all so far as reason without feeling 
can reveal it to them while in these conflicting posi- 
tions with the saints, for the voice is that of the spirit 
in a man callino: for defence of its life in him. 

2 " And the first went and poured out his vial upon 
the earth; and there fell a noisome and grievous sore 
upon the men which had the mark of the beast, and 
upon them which worshipped his image." 

The possession of the first nature of man wlien in 
Christ needs no further description here, for already its 
equah'ty with God in knowledge of truth in judgment 
and power to irrevocably decide all things belonging to 
the sphere of the Holy Ghost, as stated in Rev. ii. 1, 
has been shown. The wrath of this condemnation of 
natural man which shows him without any authority in 
this nature, however learned he may be, while the 
most illiterate in Christ are infallible in it, is well 
calculated when poured out upon the natures of the 
flesh to bring this sore upon those who depend upon 
the beast and trust in party authority instead of the 
Holy Ghost for their sense of riglit." 

3 " And the second angel poured out his vial upon 
the sea ; and it became as the blood of a dead man ; 
and every living soul died in the sea." 

The second nature of man when in Christ would 

naturally have to pour out its possession upon the 

same nature in fallen man, so this angel pours out his 

vial upon its figure the sea and it becomes as the life 

10 



218 CIVIL THEOLOGY. 

of a spiritually dead man, and everything in this per 
sonal nnit of the federal power previously existing 
died, as seen in the conflict over reconstruction that 
made its personal force rather than its constitution 
and laws the life of the nation. 

4 " And the third angel poured out his vial upon 
the rivers and fountains of waters, and they became 
blood. 

5 "And I heard the angel of the waters say, Thou 
art righteous, Lord, which art, and wast, and. shalt 
be, because thou hast judged thus. 

6 "For they have shed the blood of saints and 
prophets, and thou hast given them blood to drink, for 
they are worthy. 

7 " And I heard another out of the altar say, Even 
so, Lord God Almighty, true and righteous are thy 
judgments." 

Examine closely all I have written about this nature 
in God, its power over the feelings of man, how it makes 
them the very substance of righteousness, and raises, 
man above the possibility of sin. So his natures of 
the flesh become those of the living God, and then you 
can see how the rivers and fountains of mind arising in 
these natures become life by this authority from God. 
Remember, the nature of life contains all the other 
natures of the flesh, so far as tliey are a part of it. So 
all these natures to some extent come under this num- 
ber. When the possession of tlie saints in these foun- 
tains is poured out, so the spiritually dead who have 
shed the life of saints and prophets by resisting the 
spirit or its principles that give life, have to drink, or 
literally speaking have to receive as divine the natural 
promptings of the natures of the flesh of tliose in Christ, 



EEYELATION XV. 219 

then they have had to drink the life they refused co 
have 'within themselves. 

The second nature is naturally the angel of the 
waters, for all the rivers and fountains of the flesh flow 
to it for use, so its declaration here is not prompted by 
feeling, but by mind only. So all can hear it. The 
angel of strength is the proper one to speak from the 
altar, for without strength none could be offered upon. 
So here, as in Rev. xiv. 13, the angel of strength speaks, 
and declares the truth and righteousness of God's 
judgments. Now the persecuting waters poured out 
from the corrupt fountains of the wicked are to be 
met and destroyed by waters from similar fountains in 
the righteous. So the wicked in turn must drink the 
cutting, burning vengeance of living waters flowing 
from the feelings of the flesh. 

8 " And the fourth angel poured out his vial upon 
the sun, and power was given unto him to scorch men 
with fire. 

9 " And men were scorched with great heat, and 
blasphemed the name of God which hath power over 
these plagues, and they repented not to give him 
glory." 

Heat of the sun, when too powerful, would in civil 
rule prefigure torment from too much civil vision, as 
in to much rule by the federal power. Because 
this angel is of numeral order for possession in civil 
law, and is the one that gave laws for negro genera- 
tion. Moses carried his possession to battle when de- 
livering Egypt from the Ethiopians in the Ethiopic 
war prefiguring the conflict, as a unit between the 
legislative and executive branches of the federal 
power during President Johnson's administration, be- 



220 CIVIL THEOLOGY. 

cause Congress gives intellect to the nation's princi- 
ples, and the president gives intellect to its works of 
the person, and Mizraim and Cash, who prefigured 
these two divisions of intellect for works of faith 
cherishing civil life, peopled Egypt and Ethiopia. 

10 " And the fifth angel poured out his vial upon 
the seat of the beast, and his kingdom was full of dark- 
ness, and they gnawed their tongues for pain. 

11 " And blasphemed the God of heaven because of 
their pains and of their sores, and repented not of their 
deeds." 

What we have already written upon the nature of 
vision, and the opening of its seal and the sounding of 
its trumpet, is sufficient to show the possession of the 
saints in this nature without further remarks here. 
This possession poured out naturally comes against the 
seat of the best, which seat must of course be the sup- 
posed right to govern man by what is called properly 
constituted and established government, but no greater 
mistake was ever made, for such is the nature of man's 
salvation that there is no chance for him to be saved 
except by utter disregard of all authority or power that 
asks him to cK) contrary to his own conscience, and each 
man in Christ is by nature a sovereign in temporal rule ; 
for to Christ all things belong. And not a single 
revelation from God supports the ruling of one man 
over another except to enforce and protect natural 
right. These fixed truths given in power at a time 
when a great and deadly struggle against them had 
changed federal rule, left the civil characters ruling 
at Washington in darkness as to its future. 

12 " And the sixth angel poured out his vial upon 
the great river Euphrates, and the water thereof was 



REVELATIONS XIV. 221 

dried up, that the way of the kings of the east might 
be prepared." 

So faith poured out its mental possession on the 
river of Eden, in which flowed the mind for works 
of the person of the federal power, as bj the admin- 
istration ; and its waters were dried up as clearly ful- 
filled by acts of Congress to take away President John- 
son's administrative power to prepare the way for 
characters of work ruling as kings over these works 
for the nation's principles that enfranchised the negro. 

13 "And I saw three unclean spirits • like frogs 
come out of the mouth of the dragon, and out of the 
mouth of the beast, and out of the mouth of the false 
prophet. 

14 " For they are the spirits of devils working 
miracles, which go forth unto the kings of the earth, 
and of the whole world, to gather them to the battle 
of that great day of God Almighty." 

Frogs breed in standing water, and live on pond 
vegetation until perfected, but then they seek the land 
for food. They possess but little brain for their size, 
and have a very wide swallow. In their principal in- 
ternal anatomy they are pretty much like the serpent. 
They are remarkable for long jumps, and take their 
prey with a long glutinous-clad tongue which sticks to 
whatever it touches. Their tongue is said to be thrown 
out much like a sword drawn from a scahbard, from a 
doubled position back down the throat. At times 
they are dreadful noisy, and croak wonderfully loud 
for their size, and appear in this to act much in con- 
cert. Wet weather is their delight, and dry is hurtful 
to their health. They have very thick necks, and are 
very tenacious of life. It is said they will live and 



222 CIVIL THEOLOGY. 

jump about several hours after their head has been cut 
off, and will continue active though all their bowels are 
torn out, and that they live several days after being 
entirely stript of their skin. So the frog is a figure 
for spirit bred in a settled state of mind in the second 
nature, and fed by work of feeling grown in the same 
until perfected, and then still dependent upon mind for 
health that tak^es to the flesh for food, and catches its 
prey with the tongue, and passes over much without 
notice in going from position to position, and rejoices 
and croaks loudly, and that has heart and lungs, or 
temper of feeling and spiritual action like government 
to possession, and a very stiff neck, refusing to yield 
for a long time after all its mental head is taken away, 
or its possession taken from it, or is stript of all its 
defence of feeling. 

The dragon and beast we have already shown to be 
government to possession in executive power and the 
government to federal rule. The frog from the mouth 
of the dragon croaks over the power of executive 
officials ; and the frog from the mouth of the beast 
teaches that human government is of divine origin, and 
the lawful possession of dominion over man. And the 
frog from the mouth of the false prophet trusts in the 
sufficiency of Christ's righteousness without either 
having it or holding to his example, and teaches a 
mystical salvation not requiring the righteousness of 
Christ in the flesh, thus opening a field for numerous 
honest differences of opinion and antagonistic suasions, 
having apparent support to some extent in the Bible, 

15 " Behold, I come as a thief Blessed is he that 
watcheth and keepeth his garments, lest he walk 
naked and they see his shame." 



REVELATION XYI. 223 

This verse here parenthetically thrown in before the 
gathering to a certain place, and the pouring out of 
the possession for strength, is, under all the circum- 
stances, as will soon appear, clearly explained to be a 
declaration of blessedness, particularly intended for 
those civil characters springing from us who, during 
recent political changes by reconstruction, have main- 
tained their sentiments of States' rights and personal 
liberty from our stand-point of natural right. Igno- 
rance of progress in fulfilment of many figures of the 
Bible, made Christ's civil strength come as a thief. 

16 "And he gathered them together into a place 
called in the Hebrew tongue Armageddon." 

Armageddon signifies, the Mount of Megiddo. Me- 
giddo was a village in the hilly country near Mount 
Tabor, which seems noted only for a couple of battles 
fought there, Judges v. 19 ; 2 Kings xxiii. 29, 30 ; 
2 Chron. xxxv. 22. The first of these battles was to 
free from bondage, and the children of Abraham tri- 
umplied, completely vanquishing the oppressors' army. 
But the Hebrews, here victorious, met with a defeat at 
the second arid lost their king ; so for this figurative 
Armageddon we must find a place of two conflicts dif- 
fering in nature for different times and having these 
three spirits gathered together in them. The impor- 
tant place the United States government fills in pro- 
phecy by its war with the two witnesses, and the 
figm-ative nature of that war itself, strongly prove that 
here is the Armageddon, for both these events the tri- 
umph of the beast, and the gathering to this place, 
clearly come at the same period of time, as the reader 
can determine for himself by comparing Rev. x. and 
'xi. with this chapter and other prophecies of the same 



224 CIVIL THEOLOGY. 

book. And in the war between the North and Soutli 
over slavery these three frog spirits were gathered in 
great strength, for it is fair to suppose, from al] tlie 
appearances, that no other beast ever sent forth a 
stronger spirit of this kind than tlie United States 
government did from the Northern States during the 
great rebellion ; and, perhaps, no stronger frog spirit 
ever went to battle from the mouth of the false prophet 
than that cultivated by the churches, North and South, 
over African slavery by many years of directly antag- 
onistical teachings. And in this conflict we find gath- 
ered with these two spirits that also from the mouth 
of the dragon, holding to the lawfulness of slavery 
because of its sanction and defence by the laws of 
Moses. And three such frogs in one conflict are a re- 
markable occurrence ; for such a spirit from the mouth 
of a beast can only battle for the life of its govern- 
ment. The first battle in the figure was caused by 
Deborah, a prophetess, who then judged Israel. She 
dwelt in Mount Ephraim under the palm-tree of Debo- 
rah, and she called Barak out of Kedesh-naphtali, and 
said unto him, Hath not the Lord God of Israel comx- 
manded, saying. Go and draw towards Mount Tabor, 
and take with thee ten thousand men of the children 
of Naphtali and of the children of Zebulun, and I will 
draw unto thee, to the river Kishon, Sisera the captain 
of Jabin's army and deliver him into thine hand. And 
Barak said he would not go unless she went with him. 
And she said, surely she would go ; but Barak^s journey 
should not be to his honor, for the Lord would sell 
Sisera into the hand of a woman. And Barak called 
Naphtali and Zebulun, and went up with ten thousand 
men. 



REVELATION XIV. 225 

The Israelites were here suffering their third servi- 
tude — the one for love in civil life. So a woman 
reigned over them, Deborah bj name, sigoifving a 
word, or a bee. Her home under a palm-tree indi- 
cates control of works of feeling in life. Barak, ia 
Hebrew, signifies lightning, a figure for the passage 
of knowledge from one mind to another. Mount 
Ephraim, according to the figurative use of that tribe, 
prefigures the substance of some mental head for 
work for the person in faith. The river Kishon 
signifies hard mind or mind of hard feeling. Tabor 
signifies choice, or purity. This mountain was situ- 
ated in the border of the land of Issachar, joining the 
land of Zebulun, the tribes for work for the person 
in life and generation. The word Sisera signifies 
what sees a horse or a swallow. The word Jabiu 
signifies he that understands or builds. We have 
shown in another place that Canaanites prefigure 
works of the principles of faith cherishing civil life. 
The name signifies merchants or traders. Judges 
yet reigned over Israel at this time. 

So, in this figure, the work of a word or feeling of 
life for judgment comes under control of mental force 
for work for the person in civil faith, and says to 
spirit of mind in the principles of faith : Go, draw 
towards important purity in works for the person of 
civil power in life and generation, and 1 will draw to 
thee, at the mind of hard feehng, he that sees a 
horse, character of government of man to man, or 
swallowing up works of the person, and dehver him 
into thy hand. And, on condition of support from 
Deborah, passage of knowledge between minds went 



226 CIVIL THEOLOGY. 

ap, with ten thousand men of the left of faith and 
right of generation, and conquered the army of the 
builder of merchandize in faith cherishing civil hfe. 
So Barak's army was of the flesh ; for a thousand is 
third person extent of work of the flesh on the side, 
and ten thousand is such a scope of the flesh for each 
of the ten primary classes of law arising from the ten 
first person divisions of the flesh — five thousand for 
the principles of civil faith and five thousand for the 
manner of executing laws required by generation. 
So this is an attack by principles of faith and works 
of law in strength of vision upon the present kind of 
civil faith enforcing right. Let me here again im- 
press upon the mind of the deader the fact that char- 
acters of work only are prefigured, so he can fully 
comprehend that these Israelitish characters become 
his own characters of work, so far as he acts them 
out. This explains why these characters originating 
with us were given the land for faith cherishing civil 
life for an everlasting possession. 

In the second battle, Josiah, king of Judah, attack- 
ed Pharaoh-necho, king of Egypt, who was on his 
way north to fight Carchemish, king of Syria, by the 
river Euphrates, and was slain, and Judah finally 
put to tribute. This invader had sent ambassadors 
to Josiah, saying, " What have I to do with thee, 
thou king of Judah ? I come not against thee this . 
day, but against the house wherewith I have war; 
for God commanded me to make haste. Forbear 
thee from meddHng with God, who is with me, that 
he' destroy thee not." 2 Chron. xxxv. 27. 

Pharaoh signifies what disperses ; and l!^echo sig- 



REYELATIOX XIY. 227 

nifies lame, or who was beaten. Syria belonged to 
the descendants of Aram, the fourth son of Shem, tlie 
figure for vision protecting generation. The name 
signifies highness, or one that deceives. Carche- 
mish signifies a lamb as carried off. So Pharaoh 
Kecho was the character of law ruling over legisla- 
tion, at the time of contention over reconstruction, 
that marched against faith and vision protecting negro 
generation, to fight it at the mind of feeling for 
works of the person of the federal power, when it 
was led by a lamb, character of government to civil 
rule, that was out of its proper sphere. Josiah signi- 
fies fire of the Lord. He was the nineteenth king in 
numeral order of Judah, so he prefigures work for 
the person's time and manner of judgment, made 
kiijg over principles of law prefigured by Judah. 
This character in us tried to take this Pharaoh, and 
'make political leaders trust in the Josiaic character 
for victory, but lacked strength at that time to do so, 
and so was slain. So this battle has long been ful- 
filled, but the first battle seems only now to bt 
begun. 

AYe knew, from the hatred and plots of the Egyp- 
tians to slay Moses, after he delivered them from the 
Ethiopians, that many leading characters of Congress 
actually desired the death of our work of mind for 
judgment, through fear of its effect upon themselves. 
It appears that from our first attack of the federal 
power, leading political characters have tried to build 
up themselves by our civil principles, and at the same 
time conceal the source of their progress. Such has 
been the popularity of every principle of judgment 



228 CIVIL THEOLOGT. 

taken from our writings, that, doubtless, politicians 
would continue to thus selfishly endorse them if they 
needed or could use thoh- strength ; but republicanism 
is already drunken on tlie god and morality power thus 
gotten ; and past democracy has been so overthrown 
by this judgment as to make that party dependent 
on public education and new principles, to even per- 
petuate a respectable existence. So our next effort 
must be directly with the people, to set at work be- 
tween them the work prefigured by Barak and Sisera 
and their followers. The result of this work ao-ainst 
our enemies is shown by the work of the Israelites 
against the remains of the army of Gog and Magog 
of Ezek. xxxviii. and xxxix. This overthrow of 
Gog and Magog was fulfilled in the democrats and 
liberal republicans in the presidential campaign -of 
18Y2. That combination was started at Washing- 
ington, to get control of our civil principles, that we 
had shown would succeed radicalism in the national 
rule. 

17 ''And the seventh angel poured out his vial into 
the air, and there came a great voice out of the tem- 
ple of heaven from the throne, saying. It is done. 

18 "And there were voices, and thunders, and 
lightnings, and there was a great earthquake, such 
as was not since men were upon the earth, so mighty 
an earthquake and so great." 

The three frog spirits now gathered into a situation 
where they will cause an investigation and circulation 
of the truth, the possession of the saints in strength is 
poured out into the spirit of the mind for them to con- 
tend over, and there comes out of the flesh or body of 



REVELATION XVI. 229 

God a voice from the brain through which he speaks, 
saying with great autlioritj, It is done. And there 
were declarations and flashings forth of mental light 
by the passage of mental spirit from positively to nega- 
tively charged sentiments of mind floating in spirit of 
feeling. And there was a great changing from the 
resting position of the natures of the flesh of natural 
man by the agency of power bursting forth figuratively 
beneath them. 

This vial of possession for strength is not fully poured 
out until all the figures of the Bible are explained to 
the revealing of their condemnation of human strength, 
and their support of the reign of the saints. 

19 " And the great city was divided into three 
parts, and the cities of the nations fell, and great 
Babylon came in remembrance before God, to give un- 
to her the cup of the wine of the fierceness of his 
wrath.'' 

The great city here would of course be the city of 
God, the mental head of the saints, and as each of the 
spiritual heavens give a particular part of it, there are 
three divisions, one for the Holy Ghost, and another 
for the spiritual flesh, and a third for the third heaven. 
As all figurative cities belong to the brain, the cities 
of the nations are their mental heads. Babjlon got 
its name from the confusion prefigm'ing the conflict- 
ing characters of work in our national head that the 
empires of the world prefigured parts of. Thus prov- 
ng by its fulfilment that ignorance among the massest 
of natm-al law and natural rio-ht, beina^ the literal laws 
of God, has caused all the great conflicts of the world. 
As wine is a production of the vine, it would here 
be the mind of the embrace or union of the 



Ki' 



m 



230 CIVIL THEOLOGY. 

fierceness of God's wrath with the city, and the cup 
would be that which holds this mind after prepared. 

20 " And every island fled away, and the mountains 
^ere not found. 

21 " And there fell upon men a great hail out of 
heaven, every- stone about the weight of a talent : and 
men blasphemed Grod because of the plague of the hail, 
for the plague thereof was exceeding great." 

So every work of the flesh in mind fled away, and its 
mental heads or figuratively highest parts were not 
found, and there fell out of heaven upon man fixed and 
unyielding works of mind, every one of about a talent 
in weight. A talent is about one hundred pounds 
weight, so hail of this weight will be no small plague. 



CHAPTER XVII. 

THE SCARLET-COLORED BEAST. 

1 " And there came one of the seven angels which had 
the seven plagues, and talked with me, saying unto me, 
Come hither, I will show unto thee the judgment of 
the great whore that sitteth upon many waters ; 

2 " With whom the kings of the earth have com- 
mitted fornication, and the inhabitants of the earth 
have been made drunk with the wine of her fornica- 
tion. 

3 " So he carried me away in the spirit into the 
wilderness, and I saw a woman sit upon a scarlet- 
colored beast full of names of blasphemy, having seven 
heads and ten horns." 

Here begins a new class of figures at a change to 



REVELATION XVII. 231 

works connected with judgment, and the first angel 
comes to their revelation, for no other can understand 
true judgment, and see the fulfillment of and correctly 
read figures on this subject. A wilderness is an un- 
cultivated state of the natures and of their works of 
feeling. This whore sitting upon many waters shows 
herself under the directing control of many minds or 
second natures of man, as the explanation of them in 
the 15th verse shows. So the beast is scarlet to show 
it a government of talk as of votes cast and words 
spoken. We have seen this color thus fulfilled, and 
have given an example of it in our explanation of 
Dan. ii. The seven heads and ten horns of this beast 
prove that it exercises all the mind and defends itself 
with all the laws of civil rule. So the woman carried 
forth by it must prefigure the national character of 
rule now cherished by the voters. To see the char- 
acters of blasphemy in this beast, compare its civil 
characters with the natural laws and natural rio-hts 
of man, and his duty to God, for we have clearly proven 
that natural laws and natural rights are the only literal 
laws of God, and the nation's first duty is obedience to 
them. The federal character lately cherished unites 
with nearly every leading character of civil work 
throughout the nation, without regard to natural laws 
of right, and thus becomes this great whore that so 
many are drunken over the fornication of supposing 
its protection of right by violation of right good for 
man. 

4 " And the woman was arrayed in purple and 
scarlet cloth, and decked with gold, and precious 
stones, and pearls, having a golden cup in her hand 
full of abominations and filthiness of her fornication." 




232 . CIVIL THEOLOGY. 

So the womau was arrayed in strength and talk, 
and decked with the strength of life and precious men- 
tal substance, having a cup of divine life in her hand 
full of abominations and filthiness of her unlawful com- 
merce. Pearls are fully explained in another place. 

5 " And upon her forehead was a name written, 
Mystery, Babylon the great, the mother of harlots and 
abominations of the earth. 

6 " And I saw the woman drunken with the blood 
of the saints, and with the blood of the martyrs of 
Jesus : and when I saw her I wondered with great ad- 
miration." 

So these characters are in her intellect of mind. 
M\'stery refers to the secrecy over our civil theology. 
Babylon proves her the federal female unit of char- 
acter. So she gave birth to characters like herself 
for the reconstructed States, and thus became the 
mother of harlots. The judgment of the saints and 
martyrs was the blood she got drunk on. (See defi- 
nition of blood.) These martyrs of Jesus were those 
characters of Congress that favored forbearance, and 
love in civil rule. They were prefigured by martyrs 
of Jesus in the Roman empire. 

7 " And the angel said unto me wherefore didst 
thou marvel? I will tell thee the mystery of the woman 
and of the beast which carrieth her, which hath the 
seven heads and ten horns. 

8 " The beast that thou sawest was, and is not ; and 
shall ascend out of the bottomless pit and go into per- 
dition ; and they that dwell on the earth shall wonder 
(whose names were not written in the book of life from 
the foundation of the world) when they behold the 
beast that was, and is not, and yet is." 



REVELATION XVI. 233 

This beast " was" when the voice of the people 
came under government to rebel reconstruction, and 
now " is not" becanse that matter is considered set- 
tled, but still ^' is " by party fidelity, and shall again 
appear from the bottomless pit and go into perdition 
by our attack of its works. Moral blindness kept 
the character of this beast from being seen, until 
revealed by this angel to the creating of the wonder 
here mentioned, in those civil characters not written 
in our sentiments of civil life. 

9 "And here is the mind which hath wisdom. 
The seven heads are seven mountains, on which the 
woman sitteth." 

When the earth is considered apart from its pro- 
ductions, it can only prefigure the substance of the 
natures. The height of a mountain above a plain 
shows it, in figurative language, to be under the con- 
trol and direction of the lower land; so the plain 
holds the position of what we call flesh, for the flesh 
so influences its own five mental heads and other two 
natures, and also has a literal position beneath them. 
So the seven mountains, figuratively speaking, are 
the highest parts of man, and consequently are the 
substances of his seven mental heads. But the call- 
ing of these seven heads of the beast seven mountains, 
clearly declares that they possess within them no 
fonns of civil work, but mind for them only, 
because mountains have no organizations within them 
for civil work. This proves conclusively that the 
work of the beast is confined to voting, and that the 
woman is the character of federal rule carried on by 
the vote. 



m 



234 CIVIL THEOLOGY. 

10 "And there are seven kings; five are fallen, 
and one is, and tlie other is not yet come ; and when 
he coineth he must continue a short space." 

The number of these kings confine them to the 
seven heads of the beast ; so their different characters 
are explained by the nature and numeral order of the 
seven fundamental forces. No works appear for 
these seven kings ; so they, like the seven mountains, 
used to explain the work of the seven heads, only 
simply exist so far as civil rule is concerned, and thus 
add another proof that this beast refers only to vot- 
ing. In figurative language, any character that holds 
dominion over a man's work on a subject is king. Of 
these seven kings, the first five- in numeral order 
would be the civil characters prefigured by Judg- 
ment, Personality, Life, Generation, and Vision. ^ So 
they were the judgment of reconstructing rebels; 
the personality of the civil power in the work ; the 
civil life desired for ex-rebels ; the laws for rebel re- 
construction ; and the Vision, or State governments 
required for the work. As figures only exist while a 
position in work is manifest, these kings had fallen 
when these questions no longer controlled the votes. 
But faith in this rebel reconstruction, given by re- 
cent general endorsement of it, gave rest on the sub- 
ject to voters ; and thus began the reign of the sixth 
king. So the king yet to arise is the one for strength 
of this reconstruction, to continue after thus indorsed 
in all its other requirements. These kings are so 
connected with this female Babylon, that the one for 
strength must go down with her. To avoid all wrong 
ideas concerning this last king, remember that the 



REVELATION XVH. 235 

presidential campaign of 1868 was not to test the 
strength of reconstruction by the federal power, but 
was to test the strength of the manner in which it 
was done ; and so came in the votes directly under 
the first five kings. 

11 "And the beast that was, and is not, even he 
is the eighth, and is of the seven, and goeth into per- 
dition." 

In man and woman the seven fundamental forces 
are alike in nature, but matrimony, in its unit of 
work, gives an eighth force, because of the difference 
in action between the male and female personal 
forces. For the male personal force is natm'ally a 
leading character. But both male and female per- 
sonal forces depend upon the feehng forces for their 
power, so the personal force of the female in such a 
unit of work naturally becomes eighth in numeral 
order. Tliis order we saw observed in their use as 
figures in JS'oah's Ark, where the eighth position in 
numeral order was left for his wife. This, too, har- 
monizes with the fact that the figurative character of 
ofispring is between that of their parents ; so the 
eighth division in. numeral order here prefigures work 
for the character of personal federal rule, cherished 
and worked for by the seven kings ; so this beast was 
the eighth king, and of the seven, because they gave 
it existence. 

12 " And the ten horns which thou sawest are ten 
kings, which have received no kingdom as yet ; but 
receive power as kings one hour with the beast. 

13 ''These have one mind, and shall give their 
power and strength unto the beast. 



236 CIVIL THEOLOGY. 

14 " These shall make war with the Lamb, and the 
Lamb shall overcome them, for he is Lord of lords 
and King of kings, and thej that are with him are 
called, and chosen, and faithful. 

15 "And he said unto me, The waters which thou 
sawest, where the whore sitteth, are peoples and 
multitudes and nations and tongues." 

The only weapons of war such a beast as this can 
have, are the ten dijfferent classes of law required for 
civil protection of the principles and works of the 
-Sive forces of the flesh, so these became its horns. 
These ten classes of law, apart from the seven kings, 
as here prefigured, have not yet held dominion over 
voters, because it was always understood that cen- 
tralization, under the name of reconstruction, in- 
cludes these ten classes of law within its own mental 
head ; so they have from the first given their strength 
and power to this beast. They are said to have one 
mind, because their mind is given them, so far as 
this beast is concerned, by the majority vote, as a 
single unit of power. But the character of federal 
rule indicated by this beast being now permanently 
established and generally endorsed, the causes for its 
creation are no longer debateable, so opposition to it 
now can only be arrayed against its legal sphere, 
and this would at once bring into action its ten 
classes of law, and give them the dominions formerly 
held by the different kings. So their reign is in the 
time of the seventh king, and it lasts one hour, be- 
cause that is the time prefiguring the mental light 
required to bring this woman to judgtnent. These 
ten classes of law wiU make war with the lamb io 



KEVELATION XVH. 237 

this eighth division of civil rule by arguing the ne- 
cessity of federal power to enforce them. As the 
force prefigured hy waters does the voting, the waters 
here mentioned are the personal forces that do not 
come under government to such work, and thus exist 
in the beast, but act from sentiment only. 

16 '* And the ten horns which thou sawest upon 
the beast, these shall hate the whore, and shall make 
her desolate and naked, and shall eat her flesh and 
burn her with fire. 

17 " For God hath put into their hearts to fulfil his 
will, and to agree and give their kingdom unto the 
beast until the words of God shall be fulfilled. 

18 " And the woman which thou sawest is that 
great city which reigneth over the kings of the 
earth.*' 

So these ten horns, on receiving their kingdoms, 
turn against the woman carried forth by the beast 
and make her desolate, and take away her protec- 
tion by woven sentiments of strength and talk, and 
strength of mind and precious mental substances, 
and strengthen themselves by consumption of her 
feelings of the flesh, and burn her with fiery con- 
demnation. But the only reasonable weapons that 
can be used against this character of federal rule now 
cherished are the natural laws and nataral rights of 
man, prefigured by the ten horns or classes of law ; 
but the voters, while under dominion of the seven 
kings, and ignorant of our " Civil Theology," gave 
these laws their own character and thus made them 
support the woman. But by our "' Civil Theology," 
natui'al laws and natural rights are given divine au- 



238 CIVIL THEOLOaT. 

thoritj, and thus set far above the mental heads of 
man, and given dominion over them. So, at this 
point of time, the beast is made of another character 
of men, who are brought under government to vote 
for dominion of natural right. 



CHAPTER XVIIL 

1 " And after these things, I saw another angel 
come down from heaven, having great power ; and the 
earth was lightened with his glory. 

2 "And he cried mightily with a strong voice, say 
ing, Babylon the great is fallen, is fallen, and is become 
the habitation of devils, and tlie hold of every foul 
spirit, and a cage of every unclean and hateful bird. 

3 " For all nations have drunk of the wine of the 
wrath of her fornication, and the kings of the earth 
have committed fornication with her, and the mer- 
chants of the earth are waxed rich through the abun- 
dance of her delicacies." 

The words of this angel are of course given for the 
substance of his work, and they prove him by the na- 
ture to which they belong, to be exclusively confined 
to the individual nature. The great power of this angel 
is in his knowledge of figures, which knowledge he 
got through the abundance of such communications to 
himself, by which he is made capable of reading the 
figurative prophecies of tlie bible, and of making them 
clear to tlie understanding of man, and of clearly 



EEVELATION XYUI. 239 

proving the object and meaning of the Liws of IVIoses, 
and of thus showing that every man has the natural 
right to all the moral freedom of God the Creator. 
And that every act of the federal power violating un- 
limited self rule in harmony with natural laws and 
natural rights, is direct violation of the only literal 
laws of God. In this manner he takes away every 
support of Babylon, the mental head of the great 
whore upon the scarlet beast. So it at once becomes 
a fit mind only for devils, foul spirits, and unclean 
and hateful works of the person. The unlawful rule 
this head teaches has already corrupted the whole 
nation, and every division of man, until all have 
drunk of the judgment of the wrath of her unlawful 
connections Avith State affairs, until men generally 
are beginning to approve of the rule of one class of 
men over another. And those stealing this harlot's 
works of sentiment, feeling, and mind have grown rich 
in strength at the work. 

4 " And I heard another voice from heaven, saying, 
Come out of her, my people, that ye be not partakers 
of her sins, and that ye receive not of her plagues. 

5 "For her sins have reached unto heaven, and God 
hath remembered her iniquities. 

6 "Reward her even as she rewarded you, and 
double unto her double according to her works ; in the 
cup which she hath filled, fill to her double. 

7 " How much she hath glorified herself and lived 
deliciously, so much torment and sorrow give her : for 
she said in her heart, I sit a queen and am no widow, 
and shall see no sorrow.'^ 

God here speaks through himself, for the voice calls 
Bome its people, so all that trust in him will feel im- 



240 CIVIL THEOLOGY. 

pressed or warned to depart out of her, and to render 
unto her the reward here commanded, for her sins 
have reached unto heaven, and God has called them to 
mind. The cup of salvation which she has filled with 
her abominations is to be filled unto her double, once 
to destroy its contents in her hand, and once for her 
judgment. 

8 " Therefore shall her plagues come in one day, 
death and mourning, and famine ; and she shall be 
utterly burned with fire ; for strong is the Lord God 
who judge th her. 

9 " And the kings of the earth who have committed 
fornication and lived deliciously with her, shall bewail 
her and lament for her when they shall see the smoke 
of her burning, 

10 " Standing afar off for the fear of her torment, 
sapng, Alas, alas ! that great city Babylon, that mighty 
city ! for in one hour is thy judgment come." 

Here the plagues of this mental head, the mother of 
harlots that has cursed the world so long with its cor- 
rupting and degrading bands and fetters, and caused 
all men to worship the beast' as divine, are said to 
come in one figurative day or literal year — death, 
mourning, famine and burning. And its judgment is 
said to come in one figurative hour, the twelfth part 
of a day or a literal month. A prophecy of so sud- 
den a judgment as this I would hardly know what to 
make of, unless received by myself direct from God, 
instead of only from the letter as here written, if there 
were not several other figurative prophecies that seem 
to foretell a great political conflict about the time of 
the next presidential election, intended by God to 
scatter this gospel throughout the world, and also 



REVELATION XVlii. 24:1 

many other prophecies that indicate the speedy tri- 
umph of general judgment. But we have no reason 
from anv fio-ure vet fulfilled to believe the hour and 
day have any reference to literal time, because in the 
fulfilment of the old world in this nation, such fig 
ures only refer to extent of mental light on the sub- 
ject. And besides, that this is a Christian and Ro- 
man legal Babylon, and so refers to a character of 
central rule different from that prefigured by ancient 
Babylon. 

11. " And tlie merchants of the earth shall weep 
and mourn over her, for no man buyeth their mer- 
chandise any more." 

12 " The merchandise of gold and silver, and pre- 
cious stones, and of pearls and fine linen, and purple 
and silk and scarlet, and all thyine wood, and all man- 
ner of vessels of ivory, and all manner of vessels of 
most precious wood and of brass, and iron and marble." 

That is the merchants of the strength of life and 
vision, and of precious mental substances, and of fine 
sentiments of vision twined together, and the same of 
strength and of possession, from the food of works of 
feeling, as the manner silk is produced shows, and of 
talk, and all sweet precious works of feeling in men- 
tal substance. Ivory is the tusks of a wonderful large 
animal. It has two projecting downward-like, from its 
sliow of feeling, as if to have their way, and its ears 
are turned in the same direction. Its mental vision or 
eyes, are small for its size. Its immense snout often 
used equally with its tusks for defence, pictures a won- 
derful long course for its government. The great 
comparative size of the elephant and his -long snout, 
could not apply to any other government of Christen- 
11 



i 



242 CIVIL THEOLOGY. 

dom than a strong control power supported bj works 
of feeling. And ivory of the walrus and hippopota- 
mus would indicate defences of similar rule in per- 
sonal mind of the nation. So ivory vessels would he 
men of material for such defences ; and vessels of 
precious wood refer to such works of feeling in men- 
tal substance for civil use. Vessels of brass are char- 
acters composed of the strength in work of force of 
feeling. Vessels of iron signify character made of 
the strength in work of the seventh fundamental 
force. Men can be moulded by education into any 
kind of vessels ; and, when they are desired for fed-, 
eral use, these merchants moulding public opinion 
have found sale for them. 

13 " And cinnamon and odors, and ointments and 
frankincense, and wine and oil, and fine flour and 
wheat, and beasts and sheep, and horses and chariots, 
and slaves and souls of men. 

14 " And the fruits that thy soul lusted after are 
departed from thee, and all things which were dainty 
and goodly are departed from thee, and thou shalt 
find them no more at all. 

That is spicy covering taken from condemned 
works of feeling in mind ; and sensations agreeable to 
the course shown ; and healing ingredients in sub- 
stance of vision ; and sweet sensations of feeling from 
destruction by burning of strong works of fueling 
and judgment from the fruit of works of feeling in 
mental substance to bind in embrace ; and mind of 
vision, and the substance of work of feeling in life 
for bread; and governments, including horses with 
chariots, prefiguring characters under government 
to works that direct them ; and slaves to civil rule ; 



KETELATION XTHI. " 243 

and the siibsfance of works by civil characters 
and the fruits tliat the feehngs for centralization 
lusted after ; all are departed from this character of 
federal rule, because men must be free for every 
other purpose than violation of natural right. Self- 
respect demands it ; personal responsibility demands 
it ; and salvation cannot be obtained without it ; and 
God requires" it under penalties. 

15 " The merchants of these things which were 
made rich by her, shall stand afar off for the fear of 
her torment, weeping and wailing, 

1-6 " And saying, Alas, alas ! that great city that 
was clothed in fine linen, and purple, and scarlet, and 
decked with gold, and precious stones, and pearls ! 

Fulfilments of weeping by the children of Israel 
have proven that weeping in figurative language is 
only sorrowing. So they sorrowed, saying, Alas, that 
great mental head tliat was clothed with twined senti- 
ments of vision, strength, talk, and was decked with 
strength of life, etc. 

17 " For in one hour so great riches is come to 
nought. And every shipmaster, and all the company 
in ships, and sailors, and as many a 5 trade by sea, stood 
afar off. 

18 "And cried when they saw the smoke of her 
burning, saying, What city is like unto this great city ! 

19 "And they cast dust on their heads, and cried, 
weeping and wailing, saying, Alas, alas ! that great 
city wherein were made rich all that had ships in 
the sea by reason of her costliness, for in one hour is 
she made desolate. 

10 " Eejoice over her, thou heaven, and ye holy apos- 
tl*^ and prophets, for G-od hath avenged you on her." 




244 CIVIL THEOLOGY. 

That is, in mental light of third person extent for 
the principles of judgment, so great strength has come 
to nanght. And every editor, and all the company 
in papers, and those who trade by "personal mind, 
stood afar off when they saw her rule lose its power 
by burning ; and sorrowed, saying, Alas, w^hat great 
mental head, etc., saying, Alas, the great works of that 
mental head wherein were made rich aU that had news- 
papers, by reason of her costliness, for in so small ex- 
tent of mental light for the principles of judgment 
she has come to naught. 

21 " And a mighty angel took up a stone like a 
great millstone, and cast it into the sea, saying, Thus 
with violence shall that great city, Babylon, be thrown 
down, and shall be found no more at all." 

Mill-stones are used to prepare the different kinds 
of grain for making into food by grinding them to 
powder. Perhaps the comparison here is with the 
mill-stones of the ancients used in hand-mills. As all 
stone is mental substance, and the whole head may be 
called one stone, it may be said from the figurative 
meaning of the sea that this angel takes up a great 
mental substance or head, like "unto a mental substance 
used to prepare feeling as grain signifies for the works 
of its sentiments as its powdered substance shows, and 
casts it into the mind or second nature of man, saying, ' 
that with the violence this mental substance is cast 
into the mind shall Babylon be thrown down. To tell 
who this angel is we have only to discover who takes 
up the mental substance of the Bible and casts it into 
the mind of man. 

22 '' And the voice of harpers, and musicians, and of 
pipers, and trumpeters, shall be heard no more at all 




REVELATION XYI. 245 

in thee, and no craftsman, of whatsoever craft he be, 
shall be found any more in thee, and the sound of a 
mill-stone shall be heard no more at all in thee.'' 

Music is pleasant sounds caused by artful vibrations 
or motions in the air, so in figurative language it is 
any character of work which causes agreeable motions 
and rushings in spirit of feeling. Trumpets belong in 
figurative language to ci\il life, and are blown for 
warning and notice of work. Eemember, all figures 
are interpreted by the subject in which they are used, 
so craftsmen here arc the artificers of the State. 
And the sound of mental substance used for reducing 
feeling to working sentiments shall he heard no more 
in her. 

23 " And the light of a candle shall shine no more 
at all in thee, and the voice of the bridegroom and of 
the bride shall be heard no more at all in thee, for thy 
merchants were the great men of the earth, for by thy 
sorceries were all nations deceived." 

The candle should be taken for every kind of mental 
light, kindled to dissipate mental darkness. Such is 
the light that is to shine no more in her. 

The merry voices of those who walked in a wedding 
procession through the streets, as was the custom of the 
east, may be called the voice of thehrldegroom and of the 
bride. Compare Matt. xxv. 6, 7. So the merry re- 
joicings over a union with such characters shall no more 
be heard in this mental head, for by its sorcery all 
were deceived. 

24 " And in her was found the blood of prophets, 
and of saints, and of all that were slain upon the 
earth." 

K any power literally speaking takes the life of 



246 CIVIL THEOLOGY. 

people, it would prefigure a character taking the jndg- 
roent for works from characters of work prefigured bj 
men ; so, for the blood of prophets and saints to be 
found in this mental head, means that the judgment 
of the characters of work they prefigure has been 
taken control of by the federal head, as has been ful- 
filled by the federal head taking control of our prin- 
ciples of judgment, both in civil life and for fature 
changes, by a reconstruction policy that it thought 
would give it control of them. (See Dan. 11, page 
278, and many other figures.) The blood of all the 
civil characters slain were found in her because she 
has sought to take the judgment for work from all 
other iTiling powers of the nation. 

Kemember, the character of Babylon here under 
consideration is the legal Babylon ; that is, of the 
Roman empire — the Babylon of the eighth period — 
the time for prefiguring the character of civil rule 
cherished. The religion of a nation gives its laws 
their character ; so as a figure it gives the work of 
the political party ruling; so, after division of the 
church, the eastern wing prefigures the work of the 
republican party for its principles, and the Western 
Wing prefigured its work for its personal power. And 
the religions of the other nations prefigure the char- 
acters of opposition to this enforcement of some of 
our civil characters by radical rule. The Reform or 
Protostant churches prefigure the work of the Liberal 
republicans. But we speak now of the eighth divi- 
sion only ; for in other divisions the faith of republi- 
cans is idolatrous ; and herein is the explanation of 
Antichrist, now prefigured by so-called Christianity. 



REVELATION XIX. 247 

CHAPTER XIX. 

THE ARMIES OF HEAVEN. 

1 " And after these things I heard a great voice of 
much people in heaven, saying, Alleluia ; Salvation; 
and glorv, and honor, and power, unto the Lord our 
God : 

2 '' For true and righteous are his judgments, for he 
hath judged the great whore which did corrupt the 
earth with her fornication, and hath avenged the blood 
of his servants at her hand." 

Halleluia means, praise ye Jehovah. Jehovah was 
a name Glod gave himself when he began the delivery 
of the Hebrews from Egyptian bondage for a figure of 
the civil reign of Christ. By this name he was not 
known to Abraham, Isaac, and Jacob. (Ex. vi. 3.) 
So Jehovah is God's character for legislation. Salvor 
tion, and honor, and glory, and power, unto the Lord 
our God, etc., cannot in such communication as this 
have a literal meaning, but must be understood as 
giving the substance of what the works of these people 
in the spiritual heaven loudly speak. At Jier hand is 
brachylogical, for the meaning is, that he has avenged 
their life, so far as her works are concerned. 

3 " And again they said. Alleluia, and her smoke 
rose up for ever and ever." 

A repetition here of this praise adds another work 
from these people. And the arising of her smoke 
shows that the ruling of her head shall never cease to 
come under the control of the fire that burns her. 

4 " And the four and twenty elders, and the four 



248 



CIVIL THEOLOGY. 





beasts, fell down and worshipped God that sat on t^ie 
throne, saying, Amen, Alleluia." 

So here both second and third person scope of work 
in this brain fall down and trust in the second nature 
of God upon this throne, saying by their works, Firm 
and true, praise ye God's cliaracter for temporal rule. 
An explanation of the figurative law and of the figura- 
tive prophecies, both of which speak much of the word 
of this nature of God, will give the means for throwing 
much more light on this chapter. 

5 "And a voice came out of the throne, saying, 
Praise our God, all ye his servants, and ye that fear 
him, both small and great. 

6 " And I heard as it were the voice of a great 
multitude, and as the voice of many waters, and as the 
voice of mighty thunderings, saying, Alleluia, for the 
Lord God omnipotent reigneth." 

That is. And a voice came out of this brain, saying, 
Praise our God, etc. ; and I heard as it were the voice 
of a great multitude, and as the voice of many minds, 
and as the voice of mighty clashings in spirit of feel- 
ing, saying. Praise ye the character of God in temporal 
rule, for the Lord God omnipotent now reigns. 

7 " Let us be glad and rejoice, and give honor to 
him, for the marriage of the Lamb is come, and his wife 
hath made herself ready. 

8 " And to her was granted that she should be ar- 
rayed in fine linen, clean and white, for the fine linen 
is the righteousness of saints." 

The fixed connection we have shown to exist between 
all the second nature, except its high priest division, 
and the mental heads of the brain gives the appear- 
ance of a union between the second nature of man and 



REVELATION XIX. 249 

the mental head received from God, similar to that 
existing between man and woman in married life. So 
in Rev. xxi. 10, where this mental head from God is 
called a city, it is also called the bride, the Lamb's 
wife. Such is the marriage here referred to, the mar- 
riage of the second nature of man in a lamb character 
of government to God with the mental head received 
from heaven. 

9 "And he said unto me, write, Blessed are they 
which are called unto the marriage supper of the 
Lamb. And he said unto me, These are the true say- 
ings of Go(l. 

10 " And I fell at his feet to worship him. And he 
said unto me. See thou do it not, I am thy fellow 
servant and of thy brethren that have the testimony of 
Jesus ; worship God, for the testimony of Jesus is the 
Spirit of prophecy." 

We have shown in another place that when day and 
night together are figuratively apph'ed to man, that 
their light belongs to the brain and their dark to the 
flesh. The mental head from heaven must be united to 
the second nature before we are prepared for the en- 
joyment of the spiritual flesh by the exercise of civil 
authority for our defence. So such a marriage supper 
would be the feast between this union and the actual 
enjoyment of the spiritual flesh in civil life. And this 
feast would be the conflict before commanding sufficient 
respect to give full rest, as clearly appears from the 
figurative feasts of the Israelites. So none are called 
to this supper except those who receive the mental 
head for civil life, so all such are among the redeemed 
and leaders of the civil reign of Christ. The blessed- 
ness of such over those who will enjoy this life of 
11* 



m 



250 CIVIL THEOLOGY. 

Christ in the future, without having to first wait for 
this feast, is in their worthiness to be made leaders and 
examples in this civil life, and the honor in a govern- 
ment is to those who build it up, for it is a small thing 
to be its citizen after all its enemies are destroyed. 

11 " And I saw heaven opened, and behold a white 
horse, and he that sat upon him was called Faithful 
and True, and in righteousness he doth judge and make 
war. 

12 " His eyes were as a flame of fire, and on his head 
were many crowns, and he had a name written that no 
man knew but he himself 

13 " And he was clothed with a vesture dipped in 
blood, and his name is called. The Word of God." 

Heaven is opened when its contents are revealed. 
If we come under government to any character of God 
that directs us and is under our control, as that pf his 
fourth nature, or that revealed by his name Jehovah 
for civil life, the beast that pictures this government 
must carry a rider tliat directs it as a mounted horse. 
Of the two different white colors, this horse appears to 
be of that for judgment, provided we allow the pre- 
dominant works of its rider to be evidence of this 
although the color might very properly include vision, 
a very prominent part of the rider's work. The eyes 
like a flame of fire prove the vision of the fourth 
nature to fully exist in the rider, as the similarity and 
the message to the fourth church (chap. ii. 18) clearly 
show. The many crowns show the many divisions of 
his head that have such authority. All the names, or 
literally all tlie characters of God are known only to 
himself. So before man can know them he must 
possess theo:, or in other words that far become God. 



EEVELATION XIX. 251 

The figurative meaning of clothing and of blood show 
the work pictured by the rider to be covered from 
open view by works of sentiment in life lived. All 
characters of God are thus covered from man, so they 
can only be gotten to by passing through the works of 
their sentiments in the life we live. The character 
of this rider is called the word of God, because any 
character of God is his word in real substance. 

14 " And the armies whic'i were in heaven followed 
him upon white horses, clothed in fine linen, white and 
clean." 

All the armies of riders from heaven that follow, 
must class with the leading one, so they must be di- 
visions of the vjord in substance, covered with senti- 
ments of vision clear and free from rule. And the 
white horses must, in like manner, be divisions of man 
under government to them and carrying them forth. 

15 "And out of his mouth goeth a sharp sword, 
that with it he should smite the nations, and he shall 
rule them with a rod of iron ; and he treadeth the 
wine-press of the fierceness and wrath of Almighty 
God. 

16 " And he hath on his vesture, and on his thigh, a 
name written, KING OF KINGS AND LORD OF 
LORDS." 

If this sword had more than one edge, the descrip- 
tion would have so stated, so it belongs to the first na- 
ture, and is the truth spoken by that spirit, sent to 
battle, a very proper weapon from one borne by a 
white horse. The wine press, here, is something used 
by the fierceness and wrath of Almighty God, to press 
out the life of the fruit in works of vision as the size 
of the grape indicates, borne by the union of man with 






^ 



252 CIVIL THEOLOGY. 

federal power ; and is tlie position in which the people 
have placed themselves bj trying to unlawfully rule 
over each other. God, it appears, uses this press to 
teach wicked men human rights. The word tread sthis 
press by giving authority for civil right that takes the 
judgment out of the fruits of union w4th central power, 
so Jts work of sentiments, and works of desire, is a 
character revealed, that is, King of kings and Loed 

OF LoKDS. 

17 " And I saw aa angel standing in the sun ; and 
he cried with a loud voice, saying, to all the fowls that 
fly in the midst of heaven, Come and gather yourselves 
together unto the supper of the great God, 

18 " That ye may eat the flesh of kings, and the flesh 
of captains, and the flesh of mighty men, and the flesh 
of horses, and of them that sit on them, and the flesh 
of all men, both free and bond, both small and great." 

As the sun is mental vision, developed by the fourth 
nature, as is shown by that day's work of the creation^ 
the angel standing in it, must of necessity act accord- 
ing to this light, and so exercise all the authority of 
Christ's temporal reign, because this is the natural 
sphere of vision as clearly appears from the fifth seal, 
fifth trumpet, and common sense. So the loud voice 
with which he cries to all in works of the person who 
work in the middle heaven, is the voice that his works 
speak. After what we have already written, these 
fowls need no further explanation here. Their work 
in this place is naturally connected with the treading 
of the wine-press, above described. 

In the creation, the dark of each day came before 
its light, so the supper on a day of the creation, as here, 
must be before its liglit comes to dissipate darkness. 



REVELATION XIX. 253 

Food is for the support and creation of strength, and 
food of flesh must be of that which belongs to its na- 
ture. From the spiritual sphere of these works of the 
person, it is self-evident that they are on the day of 
strength, for only those in works of the person in the 
middle heaven are called to gather themselves to this 
supper to consume the flesh of these characters, and of 
all men who oppose the leader of the armies of heaven. 

19 " And I saw the beast and the kings of the earth, 
and their armies gathered together to make war 
against him that sat on the horse, and against his 
army. 

20 " And the beast was taken, and with him the 
false prophet that wrought miracles before him, with 
which he deceived them that had received the mark 
of the beast and them that worshipped his image. 
These both were cast alive into a lake of fire burning 
with brimstone. 

21 " And the remnant were slain with the sword of 
him that sat upon the horse, which sword proceeded out 
of his mouth ; and all the fowls were filled with their 
flesh." 

That is, And I saw the government and the kings of 
the flesh, and their armies of figurative people gathered 
together in a position to make war against him under 
control of a horse government that he directs, and 
against his army of figurative people, thus mounted. 
And the government was taken, and with it the false 
prophet that deceived them that had received a mark 
of the beast as necessary in business, and them that 
trusted in church authority. These both, while yet 
living in works, were cast into a state of mind burning 
with a hatefully stinking nature. 





254 CIVIL THEOLOGY. 

The people, in works of the person, here filled with 
tlie flesh of the slain are the same fowls called to this 
supper by the works of the angel standing in mental 
vision. 



CHAPTER XX. 

THE RESURRECTION AND JUDGMENT. 

1 " And I saw an angel come down from heaven, 
having the key of the bottomless pit, and a great chain 
in his hand. 

2 " And he laid hold on the dragon, that old serpent, 
which is the Devil and Satan, and bound him a thousand 
years, 

3 "And cast him into the bottomless pit, and shut 
him up, and set a seal upon him, that he should deceive 
the nations no more till the thousand years should- be 
fulfilled, and after that he must be released a little 
season." 

Here, again, is a new class of figures that is in no 
way connected with the figures of the preceding class; 
so the distance their subject goes back for its begin- 
ning is in no way affected by any preceding figures. 

This angel has means by which to open the bot- 
tomless pit of civil rule, the subject of all these figures. 
Tiie depth in feelings of the flesh, prefigured by the 
earth, that any may go, is limited iu federal rule by 
law. So a pit here cannot be bottomless, while the 
federal power is controlled in its acts by law. But 
the great links of strength against federal rule. given 
Congress in our publications, made republicans tear 



REVELATION XX. 255 

infamy, and to save themselves apply onr principles 
to the ex-slaves, for which purpose they had to bind 
the executive streng.th prefigured by the winged 
crocodile or ancient dragon, and cast it into a civil 
pit in feelings of the flesh, so its works would be con- 
fined to these feelings. This pit was bottomless, be- 
cause uncontrolled or limited by legal barriers, as 
seen in radical reconstruction. And the national 
executive force was forbidden to be trusted in until 
mental light of third person extent for the works of 
each force of the flesh, arising from the combination 
of the back ten with the front ten, and tlieir product 
with the left ten, making one th:>usand years extent 
of mental light for work, after which the executive 
force of the federal power went forth to deceive the 
people and gather them together against our princi- 
ples of civil liberty. And now the leaders have ar- 
rayed all political parties against us. 

4 " And I saw thrones, and they sat upon them, and 
judgment was given unto them. And I saw the souls of 
them that were beheaded for the witness of Jesus, and 
for the word of God, and which had not worshipped 
the beast, neither his image ; neither had received his 
mark upon their foreheads, or in their hands ; and they 
lived and reigned with Christ a thousand years. 

5 " But the rest of the dead lived not again until 
the thousand years were finished. This is the first 
resurrection." 

The first sentence here ends with them^ for there is 
no connection in the sense between it and wha,t follows. 
These thrones are of course the mental heads of people 
upon which their second natures sit, for no other thrones 
exist in spiritual life, and judgment belongs to aU 



256 CrVIL THEOLOGY. 

personal forces when thej are under direction of 
thrones arising from spiritual life. The rest of these 
two verses may be said to speak as follows : And 1 
saw the substances prompting to works preiigured by 
men which works were slain by strengtli of work 
against their persistence (neck) in bearing witness of the 
character of civil rule prefigured by Jesus, and of the 
requirements of the word of God, and which had not 
trusted in the government — neither in its character, 
neither had received the mark of the government in 
their intellect for work, nor in their manifestation of 
work for the person. And they lived. And these, 
with the civil character prefigured by Jesus, reigned 
over the federal power until a thousand years extent 
of mental light for works of the flesh was acquired by 
constitutional amendments, and the dragon let loose 
from where he was confined for this purpose (see 
Chaining of the Dragon). During the acquirement 
of this light for work, all civil characters previously 
slain for the purpose, such as representation and rule 
of Southern States, and such of our civil characters 
as did not trust in the character of civil love, in the 
eighth division prefigured by Jesus, lived not; so 
the rest of the dead lived not again until the acquire- 
ment of this light for federal works of feeling; then 
the dragon took the dominion. 

6 " Jjlessed and holy is he that hath part in the 
first resurrection. On such the second death hath 
no power, but they shall be priests of Grod and of 
Christ, and shall reign with him a thousand years." 

7 " And when the thousand years are expired, Sa- 
tan shall be loosed out of his prison. 

8 " And shall go out to deceive the nations which 



REVELATION XX. 25Y 

are in the four quarters of the earth, Gog and Magog, 
to gather them together to battle, the number of 
whom is as the sand of the sea." 

The resurrection of our slain civil characters of 
"work began with the unit of character prefigured by 
Jesus, parts of which were prefigured bv his followers, 
because in them the spirit of life predominates over 
the generative force, so that direct temporal punish- 
ments for defence were not desired, and mental light 
was but little required for such non-resisting rule. 
These, having their life from the spiritual flesh, were 
beyond the power of future death. (For loosening 
of Satan, see Chaining of the Dragon explained.) 

In Ezek. xxxviii. Grog, the land of Magog, is called 
the chief prince of Meshech and Tubal. Magog, 
Meshech and Tubal were three of the seven sons of 
Japhet, the figure for judgment cherishing civil 
strength. So each represents one of the seven funda- 
mental forces in such work. God commanded that 
the tribe of Dan, the figure for work for the princi- 
ples of vision, should rule over the north side of the 
camp of Israel, and have with it and under its com- 
mand Ashur, the tribe for works for the person in 
judgment, and l!^aplitali, the tribe for work for the 
principles of faith ; and that these three tribes should 
march behind. So these forces of man in civil rule 
predominate in the north and back part of the head, 
and indicate that the country of Magog, who was the 
father of the Scythian tribes, prefigures work of vi- 
sion ruling over judgment ; and faith, prefigured by 
Meshech and Tubal, all three in works of judgment 
to cherish civil strength. The countries of Meshech 
and Tubal were between the Caspian and Euxine 



258 CIV^IL THEOLOGY. 

seas, and along the southern shore of the Euxinb. 
And Magog most likelj first settled north of this, 
about the Caucasian mountains. This placed them 
on meridians for positive action in federal rule. By 
what people of the nation the characters of work pre- 
figured by Magog, Meshech, and Tubal are fulfilled, 
none can donbt for a moment ; for all the cries of 
the democracy against republicans, since the com- 
mencement of radical reconstruction, have been from 
these characters of work, professedly to cherish civil 
strength by conciliating Southern influence. We 
early understood that the hberal republican move 
was encourao^ed at Washino-ton to succeed radical 
rule, for the purpose of overthrowing the design of 
the figures of the Bible, foreshowing the dominion 
of oui' civil principles over the nation next after those 
of radicalism, as we had explained. And on the 
consummation of their coalition with the democracy, 
we wrote to a number of prominent men, to point 
out to them the fate of this coalition in the over- 
throw of G02: and Mao^oo: of Ezek. xxxviii. and xxxix. 
. But in this place, Gog is not the prince of the land 
of Magog, that holds in subjection Meshech and Tu- 
bal, as in Ezekiel; for here the liberal republican 
element only acts with the democracy. But all have 
endorsed radical rule in the main, for they come up. 
fi'om all four quai'ters of federal rule upon all the 
face of feelings of the flesh, as if we alone stood op- 
posed to it ; but when we visit the honest rank of 
parties, they, instead of their leaders, will sj)eak. 

11 " And I saw a great white throne, aud him that 
sat on it, from whose face the earth and heaven fled 
away ; and there was found no place for them." 



REVELATION XX. 259 

That is, And I saw a great brain in work of vision, 
(as the white color for vision here shows), and I saw 
the second nature that sat upon it ; and from what this 
individual nature had a face to do the flesh and the 
brain of man fled away, arid there was found no place 
for them. 

12 " And I saw the dead, small and great, stand be- 
fore God : and the books were opened ; and another 
book was opened, which is the book of life : and the 
dead were judged out of those things which were writ- 
ten in the books, according to their works." 

Characters of work, of course, are here meant, for 
the physical death has nothing to do with spiritual 
things, and God has not seen fit to tell us any thing 
about the order of work beyond this world ; and man 
cannot really die before the judgment in any other 
sense. None stand before God until they stand before 
his principles, and the spiritual fire of these turn the 
wicked into burning brimstone. The opening of books is 
the opening of principles to the revealing of their works 
as the opening of the sealed book shows. When the 
principles of God and of his salvation are opened to 
man, then the book of life is opened ; and to be written 
in this book is to have our principles and spiritual na- 
ture of God. So such are made of him, and conse- 
quently one with him ; so the book of life is one book. 
]But the wicked differ in their principles, and thus give 
rise to many books, so each one is judged according 
to the principles in which he is written, for these are 
his works, being the character he has formed, because 
all men are- to be judged according to their character 
in spiritual substance, and not according to their out- 
ward acts, for he, who desires the death of another, ia 



260 CIVIL THEOLOGY. 

as much a murderer as the one that actually kills, be^ 
cause this far the heart of one is as black as that of 
the other. 

13 " And the sea gave up the dead which were in 
it ; and death and hell delivered up the dead which 
were in them : and they were judged every man accord- 
ing to their works." 

So the mind, or second nature, gave up the dead that 
were in it, and spiritual death and its works gave up 
the dead which were in them, for all must come up 
from their dead state before their judgment, and then 
every man will be rewarded for his works. 

14 " And death and hell were cast into the lake of 
fire. This is the second death. 

15 " And whosoever was not found written in the 
book of life was cast into the lake of fire." 

The second death and the nature of this fire has 
already been explained in the first book of this volume. 
. All whose character is not in the life of God, the 
book of his principles, after giving them proper time 
for probation, will be cast into this lake of fire. 



CHAPTER XXI. 

THE HOLY JERUSALEM. 

1 " And I saw a new heaven and a new earth : for 
the first heaven and the first earth were passed away ; 
and there was no more sea." 

The spiritual flesh and the third heaven have been 
so fully explained, that from them and the meaning of 
figures already made clear, the reader can see at once 



REVELATION XXI. 261 

that the new earth is the new flesh received from God, 
and that the new heaven is the new brain or mental 
head arising from it ; and that in the third heaven 
there is no more sea, because then the second nature 
has passed away, and we have in its place the 
second nature of the Son, so we are then all God in 
nature. 

2 " And I, John, saw the holy city, new Jerusalem 
coming down from God out of heaven prepared as a 
bride adorned for her husband." 

Old Jerusalem belonged to two different divisions 
of the promised land, those of Benjamin and Judah, 
the right side works of strength and the left side works 
of the fourth nature. Benjamin is the only tribe that 
could have thus joined Judah in this city, because right 
side works of strengtli are indispensable to the defence 
of the left of the matrimonial nature ; so Jerusalem is 
a figure of a mental head for the left of the fourth na- 
ture, and the right of strength in works of Christ's 
civil rule. The fulfillments in the second cherub of 
the wars and destruction of Old Jerusalem prove the 
definition of it we here give ; so New Jerusalem, that 
comes down from God out of heaven, is the mental 
head of this character that is wholly of God in the 
third heaven, and not mingled with the weakness of 
that in the middle heaven before receiving the mental 
light of this reign. 

3 " And I heard a great voice out of heaven, saying, 
Behold the tabernacle of God is with men, and he will 
dwell with them, and they shall be his people, and God 
himself shall be with them, and be their God. 

4 " And God shall wipe away all tears from their 
eyes ; and there shall be no more death, neither sorrow, 



in 

tthI 

m 



262 CIVIL THEOLOGY. 

nor crying, neither shall there be any more pain : for 
the former things are passed away." 

The tabernacle, as we have already shown, has direct 
reference to the spiritual body of God, and its strength 
of life and works of sentiment without including his 
mental substance. This chapter began with a class of 
figures for the third heaven where is no more sea, so 
the tabernacle here must be perfect in both its leading 
cubes in one man, thus raising him to the third heaven 
where can be no more death among liis figurative 
people, for then all is God, and the last enemy 
destroyed. 

5 " And he that sat upon the throne said. Behold, I 
make all things new. And he said unto me. Write : 
for these words are true and faithful. 

6 " And he said unto me, It is done. I am Alpha 
and Omega, the beginning and tbe end : I will give 
unto him that is athirst of the fountain of the water 
of life freely. 

7 " He that overcometh shall inherit all things ; and 
I will be his God, and he shall be my son. 

8 " But the fearful, and unbelieving, and the abomi- 
nable, and murderers, and whoremongers, and sorcer- 
ers, and idolaters, and all liars, shall have their part 
in the lake which burneth with fire and brimstone : 
which is the second death." 

The second nature of God, sitting upon the brain, 
now speaks. Remember, every communication must 
be interpreted by its subject. So here, all things are 
made new when man has been raised tp the third 
heaven where all the old man has passed away ; then 
the work is done. In accomplishing this work, this 
nature of God is first, by impressing the mind to begin 



REVELATION XXI. 263 

or by speaking to us with words, and last, by giving us 
the son's mind that finishes the work. Alpha is the 
first letter of the Greek alphabet, and Omega is the 
last. To them that thirst is now promised mind of 
life freely, and all things with the mind of a son, as iu 
the third heaven, are promised to them that overcome. 
There are. abundance of murderers and whoremongers 
that never committed any direct acts, for it is the 
spiritual substance of a man that he is responsible for. 
From charges against the Hebrews, fulfilled in the 
second cherub, we find that trust in any thing for hap- 
piness or strength, except God and doing our duty, is 
worship of idols. All liars, of course, means what it 
says, for the spirit of the lies commonly told children 
in play is as black as the spirit of any other lies when 
viewed by itself. 

9 " And there came unto me one of the seven angels, 
which had the seven vials full of the seven last plagues, 
and talked with me, saying, Come hither, I will shew 
thee the Lamb's wife. 

10 " And he carried me away in the spirit to a great 
and high mountain, and showed me that great city, the 
holy Jerusalem, descending out of heaven from God, 

11 " Having the glory of God : and her light was 
like unto a stone most precious, even like a jasper- 
stone, clear as crystal ;" 

So in the fulfillment, the second angel, as hereafter 
appears, takes John in the spirit to the substance of a 
great and high mental head, even that of which New 
Jerusalem is built, and shows him the great holy mental 
head for Judah and Benjamin in Christ's civil reign 
on earth coming down from God, as we have already 
to some extent revealed. This mental head is called 



264 



Civil theology. 



the Lamb^s wife because of tlie union between the 
second nature and mental heads, the similarity of which 
to matrimony has already been shown. The light of 
this mental head having the glory of God is said to be 
like unto a mental substance most precious, even like 
a jasper-stone, clear as crystal. As there are many 
kinds of jasper, this one shows great superiority of 
clearness in mental substance. 

11 " And had a wall great and high, and had twelve 
gates, and at the gates twelve angels, and names writ- 
ten thereon, which are the names of the twelve tribes 
of the children of Israel. 

13 "On the east, three gates ; on the north, three 
gates ; on the south, three gates ; and on the west, 
three gates." 

This city has twelve gates, because there is a way 
into it through each of its twelve mental heads ; so 
these twelve mental heads in work towards us for this 
purpose are called twelve teachers or angels. The 
characters of the twelve tribes of Israel given them 
indisputably prove the explanation we give. 

By examining the twelve mental heads of the brain, 
we find that the principles of judgment, life and 
strength form three intellectual gates for the south ; 
and that the principles of the fourth nature, and the 
works of life and matrimony form three gates of prin- 
ciple for the east ; and that the principles of vision 
and of faith, and the works of judgment form three 
gates of feeling for the north ; and that the works of 
vision, faith and strength form three gates of works 
of the man for the west. 

14 " And the wall of the city had twelve founda- 



EEYELATIQN XXI. 265 

tions, and in them the names of the twelve apostles of 
the Lamb." 

The wall of a city is its defence, the same as the in^ 
tellect is the defence of its own mental head. As this 
city is of third person scope, its intellect has twelve 
leading divisions, making twelve foundations for multi- 
plied combinations of intellect for its defence. 

Each Apostle of Jesus while considering the doc- 
trines taught by him would naturally only give full 
attention to that part which his predominant gift 
placed uppermost in his mind, for the rest would be 
of less interest to him ; so twelve of them, all differ- 
ently gifted, would be necessary to cause a full and 
perfect consideration of the Gospel. These were not 
to give any character to Christianity themselves, but 
only to correctly defend what Jesus revealed, so they 
were the intellectual defence of his Gospel, conse- 
quently their characters placed in these foundations 
prove them to be the intellectual defence of this mental 
head, as we have stated. 

15 " And he that talked with me had a golden reed 
to measure the city, and the gates thereof, and the wall 
thereof." 

As reeds grow in very watery places, they are means 
largely produced by mind. This one being of gold, is 
of God's body, and no reed of other material would 
answer for measuring this city. 

16 " And the city lieth four square, and the length 
is as large as the breadth. And he measured the city 
with the reed, twelve thousand furlongs : the length 
and the breadth, and the height of it are equal.'' 

So here is a cube, the figure for third person, extent of 
work with the third power of 12,000 furlongs for its di- 
12 



266 CIVIL THEOLOGY. 

mensions, making 1,728,000,000,000 furlongs, the extent 
of this great mental head descending from God for right 
side work. To clearly understand this city, we must 
find why the furlong is made the unit of measurement, 
and what gives rise to each unit of this vast number 
of classes. We have herebefore clearly shown that one 
thousand the third power of ten is the least number that 
can show a flesli of third person extent in right side 
work ; so every unit of this one tliousand would have to 
have for a mental head of first person extent the twelve 
mental heads of the brain, making for the work of a 
third person flesh on the right 12,000 distinctly sepa- ' 
rate mental heads ; and the third power of 12,000 for 
its head of third person extent. But in all this vast 
sum we only have the number of classes that may be 
used by each separate unit of the four hundred divisions 
of the flesli arising from the square of each of the four 
tens of a third person extent of flesh in second person 
work ; so each unit of the 1,728,000,000,000 is subject 
to four hundred modifications in second person work 
of the flesh. And to show this, they are called fur- 
longs, because the smallest unit used in figurative lan- 
guage appears from measurements about the tabernacle 
to be the cubit, and precisely four hundred of these 
make one Jewish furlong : and the third person form 
of the square of the four tens for their right side work 
makes the furlong a cube. Such is the extent of the 
mental head for Judah and Benjamin in the third heaven. 

17 " And he measured the wall thereof, an hundred 
and forty and four cubits, according to the measure- 
ment of a man, that is, of the angel. 

18 " And the building of the wall of it was of jasper : 
and the city was pure gold, like unt<> clear glass.'' 



REVELATION XXI. 267 

As the intellect is the wall of this city, the square 
of its twelve mental heads in the front half of the brain 
making 144, is the dimension of the wall built upon 
these twelve foundations. The many varieties of jasper 
make this stone a very proper figure for the different 
varieties of mental substance forming this intellectual 
wall. Pure gold, like unto clear glass, for the mental 
heads of feeling forming the body of the city, shows it 
to be of God's life, and, like unto glass, adds another 
proof by its hardness that the city is mental. 

19 " And. the foundations of the wall of the city 
were garnished with all manner of precious stones. 
The first foundation was jasper ; the second, sapphire ; 
the third, a chalcedony ; the fourth, an emerald. 

So these foundations are garnished with all manner 
of precious, mental substances. Jasper is usually of a 
green, transparent color, with red veins, but there are 
many varieties. Sapphrre is of a beautiful azure, or 
skyblue, and almost as glittering and transparent as a 
diamond. . Chalcedony appears to be a species of the 
onyx, and, perhaps, is of a blueish white and semi-pelu- 
cid. Emerald is of a vivid green, and next to the ruby 
in hardness. 

20 " The fifth, sardonyx ; the sixth, sardius ; the 
seventh, chrysolite ; the eighth, beryl ; the ninth, a 
topaz ; the tenth, a chrysoprasus ; tlie eleventh, a 
jacinth ; the twelfth, an amethyst. 

Sardonyx is a mixture of chalcedony and cornelian, 
which latter is of a flesh color. Sardius is of a horny 
red. Chrysolite is of a yellow gold color and pellucid. 
The heryl is of a sea green. The topaz appears to be 
of a pale yellow. The Chrysoprams is of a pale green- 
ish yellow. The jacinth, or hyacinth, is of a deep red, 



268 CIVIL THEOLOGY. 

and the amethyst is of a violet green, and of great 
hardness. These stones will add more evidence in 
support of the definition we give this wall, but we do 
not now have time to discover to a certainty whether 
our authority for these descriptions of them is correct 
in all points or not. If any wish to study this matter 
further before we fully explain, they must remember 
that each stone in the wall has a relative position 
in height according to its controlling power over the 
rest. 

21 " And the twelve gates were twelve pearls ; every 
several gate was of one pearl : and the street of the 
city was pure gold, as it were transparent glass." 

Pearl is a hard, white substance, found in a species 
of oyster. This rich shell-fish, grown in soft, rich earth 
in the great water of the world, appears a very perfect 
figure for the flesh or life substance of the mental heads, 
so pearl would be their mental vision, as this is scat- 
tered through them all, and has this color, and agrees 
so very accurately with the sphere of the twelve angels. 
But one street only is mentioned, because that is all a 
moral head possesses, for the street is that through 
which it speaks, as a house of representatives from a 
people h their street, so the way of doing through the 
second nature is the street of this city ; and as the 
street is gold, all the ways of this mental head are 
purely in the strength of life. 

22 " And I saw no temple therein : for the Lord 
God Almighty and the Lamb are the temple of it. 

23 " And the city had no need of the sun, neither of 
the moon to shine in it ; for the glory of God did 
lighten it, and the Lamb is the lis^ht thereof." 

No temple could be seen in this city, because the 



# 



I 



REVELATION XXI. 269 

flesh to appear in the head would be out of its place, 
and the body of the Father and Son is the temple of 
this mental head. As none of the light of vision and 
of the second nature that shines is a substance, but is 
only the mental light developed from substance the 
light of the natural sun and moon is not needed for a 
mental head like this where the substance itself is 
light as is the case with all parts of God. 

24 " And the nations of them which are saved shall 
walk in the light of it : and the kings of the earth do 
bring their glory and honor into it. 

25 " And the gates of it shall not be shut at all by 
day ; for there shall be no night there. 

26 " And they shall bring the glory and honor of 
the nations into it. 

27 "And there shall in no wise enter into it any 
thing that defileth, neither whatsoever worketh abomi- 
nation, or maketh a lie ; but they which are written in 
the Lamb's book of life." 

Only the nations of the figurative people of them 
which are saved walk in this light, for the shining of 
the sun, moon and stars is all the mental light others 
can receive. The kings of the flesh give up their 
glory and honor to this mental head for civil life by 
yielding up to it all dominion. The shutting of the 
gates of this mental head would^ be closing it to the 
entrance of man, but as after the coming of the city there 
is to be no more mental darkness concerning man's sal- 
vation, its gates will never be closed, and the glory and 
honor of the nations in civil life will be given to it. It 
is easy to see why nothing impure can in anywise enter 
into a mental head like this, consisting only of so much 
of God in actual substance, and why it is only to be 




li^l 



270 CIVIL THEOLOGY. 

entered by those, whose principles in substance, or their 
character, is in the Lamb's book of life. 



CHAPTER XXn. 

1 " And he showed me a pure river of water of life, 
clear as crystal, proceeding out of the throne of God 
and of the Lamb. 

2 " In the midst of the street of it, and on either 
side of the river, was there the tree of life, which bare 
twelve manner of fruits, and yielded her fruit every 
month : and the leaves of the tree were for the healing 
of the nations." 

A river of water proceeding from the throne of the 
two individual natures of God would be the mind pro- 
ceeding from the mental brain on which they sit ; so 
this brain is very properly in the city. The tree of 
life, which is the works of feeling in that nature, is said 
to be in the midst of the way of the city, and on both 
sides of the river, or more literally speaking, in the 
works of both the right and left from this river. This 
tree bears twelve manner of fruits, because, by works 
of feeling in the nature of life or spiritual flesh, all 
twelve of the mental heads in Christ are created or 
developed in their substance, but these fruits are not 
perfected until they have attained to a full growth or 
third person substance as in the holy city ; so the tree 
of life is said to yield her fruit monthly, because the 
month, as we have already shown in another place, is a 
figure for a mental light of third person extent ; and 
allowing this month to have a double meaning, as is 
often the case with such figures, it will take thirty 



REVELATION XXH. 271 

years from the time man first enters the spiritual flesh 
for the holy city to complete its descent to him. The 
leaves of this tree would be the feelings of love shown 
in the actions or expressions of the face. 

3 " And there sliall be no more curse : but the throne 
of God and of the Lamb shall be in it ; and his serv- 
ants shall serve him. 

4 " And they shall see his face ; and his name shall 
be in their foreheads." 

That is : and no curse shall be in this city, but the 
throne of God and of tlie Lamb shall be there, and the 
servants of God shall serve him, and see his face (for 
the fullness of this city is the third heaven), and his 
character shall be in their intellect. 

5 " And there shall be no night there; and they need 
no candle, neither light of the sun ; for the Lord God 
giveth them light : and they shall reign for ever and 
ever." 

So the mental heads of this city are perfect within 
themselves, having no need of light from any outside 
source. 

6 " And he said unto me. These sayings are faithful 
and true : And the Lord God of the holy prophets sent 
his angel to show unto his servants the things which 
must shortly be done." 

This angel, now in his fulfillment, has shown the 
truth of these things concerning this mental head for 
Christ's temporal reign, by explaining the seven spirits 
of God, the nature of man's salvation and the third 
heaven. And the things shortly to come to pass are now 
revealed for the beginning of that short space of time. 

7 " Behold, I come quickly : blessed is he that 
keepeth the sayings of the prophecy of this book." 



II 






272 CIVIL THEOLOGY. 

These sayings were not revealed until the new pro- 
phecy of John began ; so I come quicMy means quickly 
after the revelation of the angel is made by the fulfill- 
ment of his figure that speaks to John. 

8 " And I John saw these things, and heard them. 
And when I had heard and seen, I fell down to woi^hip 
before the feet of the angel which showed me these 
things. 

9 " Then said he unto me, See thou do it not : for I 
am thy fellow-servant, and of thy brethren the prophets, 
and of them which keep the sayings of this book ; 
worship God. 

10 " And he said unto me, Seal not the sayings of 
the prophecy of this book ; for the time is at hand." 

To seal not the sayings of the prophecy of this hooh is 
to not hold them from circulation among the people 
generally, (see Dan. viii. 26 ; xii. 4), for the time is at 
hand, counting from the coming of the angel, of which 
the one speaking to John is a figure, and from the be- 
ginning of John's new prophecy. 

11 " He that is unjust, let him be unjust still : and 
he which is filthy, let him be filthy still : and he that is 
righteous, let him be righteous still : and he that is 
holy, let him be holy still." 

This verse tells the spirit of what this angel teaches, 
for the judgment is come, and now every man must 
learn that he has no right over any other man to exer- 
cise authority over him in any way, for all dominion 
belongs to God ; so let the unjust be unjust, and let 
the filthy be filthy, and let the righteous be righteous, 
and let the holy be holy, for no human authority has 
any right to interfere with the absolute independence 
of any man, because God is our only lawful defence- 



REVELATION XXII. 273 

12 " And, behold, I come quickly ; and nay reward 
is with me, to give every man according as his work 
shall be. 

13 " I am Alpha and Omega, the beginning and the 
end, the first and the last." 

That is, This mind, here speaking, will come quickly 
into the people .and bring its reward with it to give 
unto every man according to his work, for then is the 
deluge of destroying waters where there is no safety 
except in the ark. 

14 " Blessed are they that do his commandments, 
that they may have right to the tree of life, and may 
enter in through the gates into the city. 

15 " For without are dogs, and sorcerers, and whore- 
mongers, and murderers, and idolaters, and whosoever 
loveth and maketh a lie. 

16 " I Jesus have sent mine angel to testify unto 
you these things in the churches. I am the root and 
the offspring of David, and the bright and morning 
star." 

Dogs are people in such a character of government to 
others. The angel who testifies these tilings cannot be 
said to have come until these things are opened to man's 
understanding, so the one who does this is the angel 
sent. Jesus means Saviour. The root and the offspring 
of David, or more correctly speaking, the root-shoot, 
etc. of David, is of strength in the beloved principles 
of the fourth nature as we have fully shown in another 
place. As in the creation, the niglit came before its 
day, a morning star must be a mental light that ap- 
pears for notice of a coming day that will never end. 

17 " And the Spirit and the bride say, Come. And 
let him that heareth say, Come, and let him that is 

12* 



274 CIVIL THEOLOGY. 

athirst come. And whosoever will, let him tak^^ he 
water of life freely. 

18 "For I testify unto every man that heareth the 
words of the prophecy of this book, If any man shall 
add unto these things, God shall add unto him the 
plagues that are written in this book : 

19 " And if any man shall take away from the words 
of the book of this prophecy, God shall take away his 
part out of the book of life, and out of the holy city, 
and from the things which are written in this book. 

20 "He which testifieth these things saith, Surely 
I come quickly ; Amen. Even so, come, Lord Jesus.^' 

So now, both the Spirit and the mental head for civil 
life say. Come, and all are invited to partake of the 
mind of life freely ; and dreadful is the penalty for in 
any way tampering with the words of this prophecy. 
And he which testifies will surely come quickly in man. 
Eeader, if I could give you as much evidence of 
means by which you could certainly get as much 
money as you desire, and still enjoy life better than 
usual while gathering it together, as I have given of 
the nature, plan, and glory of man's salvaticfti, would 
not you at once strike for the money ? Then what 
will men be thought worthy of, in this day of judgment, 
who disregard so great salvation, or wait for com- 
pany to glory, as if regarding man more than God? 
Such we never expect to meet in Christ. You help 
build churches, and lielp support preachers to teach a 
religion based only upon faith, promising rewards 
and punishments in a future world equally of faith, 
in which your generative force has no part. And, 
indeed, it is uncertain what parts of man your relig* 



I 



CIYIL THEOLOGY. 275. 

ion proposes to save. Uncertainties with joii are 
uncertainties, or tliej would cease to be matters of 
faith. But here is a religion that procures God for 
your teacher, without money, and by his presence in 
you takes away all dependence upon human teachers ; 
and requires no water baptism, or other external cer- 
emonies, but righteousness only. A religion, too, 
that appeals as much to your judgment, person, life, 
generation, vision, and strength, as it does to your 
faith ; and that puts off no reward of good to a future 
world, but gives to all as fast as they prove worthy ; 
so that faith is no greater a part- of this religion than 
it is of any business transaction. And a religion, too, 
that gives the Bible in which you trust a thousand 
times the strength gi ven it by any other religious suasion 

Have you ever observed that the time-servdng part 
of the community, that constitute so large a percentage 
of it, have no other standard of morality than public 
opinion ? If you have, then you know that, without 
elevating the present standard of religious morality, 
our republic cannot advance further in purity of the 
government and laws. And what intelligent man 
does not see its corruptions in the small officials of 
his own town, that public opinion is too impure to 
condemn by its votes? Then, if for no other cause 
than safety and prosperity in business, help set up 
this standard of morality as natural as the laws of 
nature, and as perfect as the Creator of the universe, 
and as free as the liberty of God. 

You praise the freedom that your fathers bled and 
died to win, at the expense of poverty and suffering 
among dear ones ; and you glorify those who sacri- 



276 CIVIL THEOLOGY. 

ficed life against tyranny. And, if well-informed, 
you know that, until now, nearly all religions have 
at times been the worst civil enemies of man, and 
quiet business pursuits have been his greatest friends. 
Then rejoice in a religion that tarns every line of the 
Bible in defence of personal liberty, natural law, 
natm-al right, and equal justice, the fixed and un- 
changeable enemies of tyranny and civil commotions. 
Other rehgions based upon the Bible have given you 
no correct ideas of right ; but, rejecting Christianity 
in its purity, they got entangled in the figures of the 
Bible, and often taught the basest of human slavery, 
and have always subjected man to supposed superi- 
ors, and made him a tool in their hands, as is even 
now the case in our own free country — -thus destroying 
the independence and self-respect necessary to teach 
men the finer principles of right, and make them feel 
their full responsibility towards each other and their 
God. The great book of nature, in which is written 
the fixed laws of right, has by them been held shut, 
only so far as forced open by trade, the only teacher 
of justice unadulterated, before given to men of the 
world. But men are so much ruled by the feelings 
cultivated in them by education and surrounding 
society, that the -wise only are capable of quickly see- 
ing the weakness and imperfections of the faith in 
which they were raised, and those who do not see inva- 
riably oppose everything appearing to conflict with 
the feelings already cultivated in them. But to make 
the old flesh and old brain pass away, that no place 
may be found for them-r^and cultivate in man a new 
feeling and new mental head, do we write. 



DANIEL I. 277 



BOOK Y. 

PROPHECIES OF DANIEL AS FULFILLED IN THE UJSnTED 
STATES, AND CHRISTIANITY AND MOHAMMEDANISM AS 
PROPHETIC FIGURES BRIEFLY CONSIDERED. 

CHAPTER I. 

ON THE PROPHECIES OF DANIEL. 

DANIEL I. 

HANANIAH, MISHAEL, AZARIAH AND DANIEL. 

In the servitude for strength under Jehoiakim, the 
twenty-first king that reigned over Judah, and, conse- 
quently, the king for the right side intellect of the 
matrimonial nature for its principles, four children of 
Judah the law-giver, Hananiah, Mishael, Azariah and 
Danielj one for his work in each quarter of the person, 
were chosen to stand in the palace of the king of Bab- 
ylon. Hananiah appears to represent the north-east 
quarter, because his name signifies gift of the Lord ; 
and only by receiving God in substance, which, figu- 
ratively speaking, belongs to that quarter, do we have 
any authority from God for civil life. Our depth of 
feeling and sensitiveness to injustice in God, which 



278 CIVIL THEOLOGY. 

give us laws for temporal rule, gave Hananiali in 
Babylon the naine of Shadrach, which means a soft 
and tender field. Mishael is for the south-east quarter, 
because his name signifies one who is asked for or lent ; 
and works of that intellect are clearly so gotten by the 
substance in being. In Babylon, on account of the de- 
fense this intellect builds for the mind of the principles, 
he u'ot the name of Meshach, which signifies something 
that surrounds the waters. The name of Azariah sig- 
nifies help of the Lord, and, as the subject is temporal 
rule, he must be for the north-west quarter, because 
such help could only be used in connection with a feel- 
ing for the work ; so in Babylon they called him Abed- 
nego, because he obeyed G-od in such rule, and that 
name signifies servant of light. Daniel, the fourth 
belongs to the south-west quarter, or times and way 
of work, as his prophesies also show ; and his name 
which signifies Judgment of God, directly applies his 
work to the beginning of Christ's temporal reign, to 
which the right intellect of God's judgment belongs. 
He got in Babylon the name of Belleshazzar, which is 
master of secret treasures, because of his knowledge 
of the times and works connected with the judgment. 



DANIEL IL 

THE GREAT IMAGE. 

It appears that Nebuchadnezzar, king of Babylon, 
dreamed of seeing a great metal image of a man. 
Classing with natural size this figure simply manifests 
in strength for the natures of the flesh, as metals sig- 
nify. Its greatness is important in the figure, and for 



, DANIEL II. 279 

lis explanation we refer the reader to Book ii. chapter 
2i Daniel called this image a figure of four kingdoms. 
One for its head of gold, another for its breast and 
arms of silver, a third for its belly and thighs of brass, 
and the fourth for its legs and feet of iron. As it 
takes all four kingdoms to make one whole being, and 
neither part can exist without the rest, it is self-evident 
that each is a part of one government, where all are to 
be fulfilled together at one time. 

Babylon at this time was the capital of the Assyrian 
empire, the seat of government having been transferred 
from Nineveh, after its first importance had passed 
away in the progress of the events it prefigured. So 
the mental liead of these four kingdoms is of the prin- 
ciples of federal rule prefigured by Assyria, because 
Daniel said to Nebuchadnezzar, king of Babylon, Thou 
art this head of gold ; and his name also, which signi- 
fies Tears and Groans of Judgment, correctly tells the 
character made king over the mental head to govern 
at the end of the Ninevean war to put down rebellion. 

Babylon, after remaining capital of the Assyrian em- 
pire' for a while, was conquered by the Medes and 
Persians. Next in order appeared tlie Medo-Persian 
kingdom, or life and works of the government in 
strength of vision for the breast and arms of silver. 
There is President Johnson's division of the image, he 
having the arms in executive authority, and having stead' 
ily worked for its life in feeling. Next in order comes 
the possession and desire of the government in force 
of feeling, pictured by the belly and thighs of brass, 
for the Macedonian kingdom fulfilled by the radical 
Congress. This kingdom was to rule over all the 
earth, and in fulfillment the radicals rule over all the 



280 CIVIL THEOLOGY. 

forces of the flesh its figure. Now it is self-evident 
that the walk and being of government is in its judi- 
cial department in time of peace ; so here is where the 
image gets its iron legs and feet for the Roman king- 
dom, the time of legal authority. But the feet (being) 
were part of clay, to show the division and weakness 
m the judges, but there still remains of the strength of 
the iron. 

It appears from the fulfillment in us of DanieFs 
dreaming, that dreaming, used figuratively, means to 
think that certain things are to take place without 
our having any tangible evidence of it. 

The communications, requests, commands, work s 
and battles between different figurative nations, or 
their subjects, only picture the effects of the works of 
the characters they represent upon each other. It is 
likely Nebucliadnezzar's dream was caused by our 
first publication in connection with the Bible. But 
over a year had passed and nothing further was heard. 
What he dreamed had passed from his mind, and he 
became furious against the wise who condemned his 
punishments for rebellion. In the spring of 1866 we 
sent him Civil Theology to relate and interpret his 
dream. 

. In March, 1861, a high pointed crown of natural 
size, made of four strips and a head band, all of size 
for vision, appeared to me something over half way up 
at the left wall on the line facing the divide near the 
top on opposition wall. Before we had yet learnt 
much about figures we thought this foretold a real 
monarchy, and came near saying so in our first publica- 
tion. In this book of Civil Theology, first edition, we 
wrote : The first or mighty king that stands up after 



DANIEL II. 281 

the Persian kings, will reign with an authority like 
that of a monarchy. This ' ' authority " (it should hav« 
been " His work,") will arise in the following manner : 
Its feeling am intellect for all four quarters of the 
head will appear in works of vision. For the two 
quarters on the left, it will arise in force of feeling, 
and push forward a part of its right intellect by the 
same means before stopping, after arising to full height 
on the left. Then there will be a pause, and soon the 
right back quarter, or feeling for the work, will ap- 
pear all at once as by vote of the people. Then, after 
another pause, the right intellect of the work will be 
again pushed forward to another stop, but soon it will 
be pushed forward in another manner for a distance, 
leaving some behind unfinished, and then, after a 
pause, complete the past ; after which it will again 
be pushed forward to the end, and the band of the " au- 
thority " (should have been " of the work,") be com- 
pleted. 

In communications to Congressmen, March, 1867, 
we explained that we meant by the band of the au-' 
thority, only that pictured by the head band of the 
crown. 

In April, 1866, after certain effects produced by our 
Civil Theology, the two left divisions of the crown be- 
gan to arise, and after coming up in the congressional 
resolutions and acts for principle, pushed forward the 
first division of the right intellect by the time and 
manner of restoration it offered the South. Then came 
the pause during which the northwest qnai-ter, or feel- 
ing for the work, appeared by the fall elections. By 
the reconstruction act of March 2, 1867, a portion of 
the right intellect had been pushed forward without 



I 

1i 



282 CIVIL THEOLOGY. 

particularly defining its intended principles, which 
made it necessary to go that far back over the past, 
and finish up with the supplemental act of July 19th, 
for that definition, as our explanation of the figure 
foietold. The next movement forward of the right 
side intellect we see under way in the' bill reported by 
the reconstruction committee, on January 13, 1868. 
This bill, we think, must complete the work to the 
band of the crown. The band, we think, fromthe way 
it appeared, will be fulfilled in the Southern States. 

The position of this crown in the room gives us the 
starting point to an explanation of how the stone (men- 
tal substance,) cut out without hands, struck the feet 
of the image, because that position declares the crown to 
be a work to prevent my principles from doing any thing. 
It also refuses, by its face direction, to be ruled by 
them w^here it cannot have its way with the feelings 
of third persons, so a blow upon the judicial depart- 
ment in carrying on this work caused by our wTitings, 
would be the striking of the stone upon the feet of the 
image that broke them to pieces. Then was the iron, 
the clay, the brass, the silver and the gold broken to 
pieces together, which has rapidly been going on since 
the blow upon the judicial department by the military 
government bill was first struck. How far it is to con- 
tinue breaking in this manner before our writings are 
taken before the people to complete the work, remains 
to be seen, but this is certain that Ezek. xxxviii. and 
xxxix. must first be so far fulfilled as to beat some 
weapons of Gog out of his hand, for all are against us. 



iuli 



DANIEL m. 283 

DANIEL III. 

THE GOLDEX IMAGE. 

Nebuchadxezzae made an image of gold, the same 
material himself was made of in the mind for govern- 
ing in the gxeat image. It was six units wide and sixty 
units high, and when the variou.'^ ways of expressing 
approval and praise, pictured by certain musical in- 
struments, were heard from the leading characters of 
tlie Babylonish men, all were required to obey and 
devotedly serve the image. But every part of Judah 
publicly represented in Babylon, except Daniel, treats 
with utter indifference the commands of Nebuchadnez- 
zar and his image ; and Daniel would do the same if 
at all present in such work. Cut for this the heads of 
the first three quarters of Judah, Shadrach, Mesiiach 
and Abed-nego are cast into the furnace of public 
condemnation, bound by laws so tight that the makers 
of them are finally slain by the same lire made once 
hotter by strength. As those wiio bound these three 
representatives of that lialf of our n.atrimonial nature 
are not yet slain, the fulfillment is not yet complete. 

The upward direction and narrow base of this 
image show it to be built upon the six feeling natures, 
by the control eacli has oyer every modification by its 
combination with tlie other five given control of 
the ten classes of law for defence of the natures of 
the flesh in civil life. Thu-S we see the three hundred 
and sixty units of the imngc, arising from tl^.e square 
of the six feeling natures multiplied by the ten classes 
of law. all placed under control of those six natures, 
as in a complete human armor of civil defense, by 



284 CIVIL THEOLOGY. 

having tlie jse of all these divisions in some mannei 
for the fundamental six. 

It appears from the preceding chapter, that Tears and 
Groans of Judgment had set certain characters of our 
matrimonial nature over the affairs of his province, 
while the laws those characters suggest, when enforced 
by him, worked directly against them, as shown in this 
chapter where their right intellect is seen with them 
in the furnace. 

The decree of Nebuchadnezzar in favor of the god 
of our three civil characters pictured by Shadrach, 
Meshach and Abednego foreshows that the ruling 
national character caused by punishment for negro 
slavery will abandon trust in its golden image of 
justice by central rule, and adopt the character of 
laws in which we trust and will do this in such a 
manner as to utterly destroy all opposition to them 
in central rule. 



DANIEL IV. 

THE GREAT TREE. 

Nebuchadnezzar after being strongly enthroned by 
complete success of the government over rebellion, at 
great sacrifice, thought he saw (dreamed of) a great 
work of feeling, (tree,) containing mental substance 
before him, ordered by a holy one from heaven to bo 
hewn down, all but tlie stumps of its roots, which were 
commanded to be left in the ground bound with 
strength and with force of feeling in strength (iron 
and brass), and be wet with the sentiments of heaven 



DANIEL V. 285 

m mind (dew,) until seven years (mental light of one 
year's extent for each aature of man), be accomplished. 
This great tree stood in the midst or middle nature of 
the flesh (earth) ; so it was work in vision — the nature 
to which punishments in civil governments belong. Its 
roots were commanded to be left in the flesh, by our 
sustaining and teaching a proper kind of temporal gov- 
3rnment. At the accomplishment of one year's extent 
3f mental light, after the dream caused by our publica- 
tions, this character was glorying over the greatness 
of the feeling (house,) in which he dwelt, when by the 
strength of our second publication he heard^ the voice 
from heaven on the subject, declaring that the hewing 
down had begun ; and accordingly it was accomplished 
by the effects upon his mind of the executive opposi- 
tion and works. Tears and Grroans of Judgment was 
dethroned until better taught, and until his acquirement 
of the seven years extent of light furnished by the fall 
elections of that year. 



DAJSflEL Y. 

THE HANDWRITIXG ON THE WALL. 

The next in order of the Babylonish kings was the 
Babylonish majority in Congress, or master of the 
treasures of the conflict, as the signification of Bel- 
shazzar indicates. While this king was making a 
great feast to a third person extent of work in the 
flesh, a thousand of his lords (tlie back, front, and one 
side ten jnultiplied together), in one side work sup- 
ported by the otlier side, and drinking mind of tlie 
fruit of the embrace of the union (wine) before them 



■ 



: 






286 CIVIL THEOLOGY. 

from substances of Judah for mind of civil acts (ves- 
sels of the temple), works and its sentiments (so much 
of a hand and its writing) came to prevent his work, 
as the position of the hand and writing on the wall 
over and against the mental light (candle) of the feast 
shows. This was fulfilled by the works of President 
Johnson, pictured by so much of a hand and its senti- 
ments, supported by the democrats. Our Daniel, in 
the first edition of this book, gave tliis interpretation, 
and said in direct words to this character in Congress 
that MENE, MENE, TEKEL, UPHARSIN applied 
to it, and that before the night of the conflict passed 
away it would be slain. For this interpretation, Dan- 
iel was clotlied with talk (scarlet), and his persistence 
(neck) surrounded with a chain of works. So Bclshaz- 
zar was slain, and the disposition to hear from the 
people in the matter, which was then king of the 
democrats, took the dominion. So Darius, the Median, 
or he who inquires and informs himself, as the name 
signifies, was the next king. 



DANIEL YI. 

DANIEL IN THE LION's DEN. 

Darius set over tlie kingdom one hundred and twen- 
ty princes, that is, a combination of each of the twelve 
mental heads of the brain, with every one separately of 
the ten divisions of the flesh from which the ten classes 
of law arise. Such was the extent of work provided 
for the election campaign of 1866 by this king. But 
over this was set three presidents, Mi-. Judgment of 
God, or Daniel, and Mr. Mind, for restoration of the 



DANIEL VII. 287 

Southern States, and Mr. Life of the Union. Now, 
Daniel trusted in the true God and liis communica- 
tions to man through the Bible, as explained by our 
writings, for which they excluded him from the 
number by ignoring his religion, and resolved to 
ask no help from any other god than the inquiry of 
the voters, until what they would do in judgment for 
the South could be seen ; or, in other words, for thirty 
days, the figures for such an extent of light. And 
this by the command of Darius, in the result of the in- 
quiry, made Daniel dependent upon the intellect of the 
government, by Congress, for his life,. because of the 
existence of such a cliaracter depending upon the ful- 
fillments of its prophecies; so to foretel this the literal 
Daniel had to be cast into the lion's den. Daniel was 
delivered, but the same inq;iiry that cast him into that 
den also threw into it all the princes and the other two 
presidents and their children, and the Babylonish lions 
have had the mastery over tliem, and devoured them 
before they got to the bottom of Congressional recon- 
struction. 

DANIEL YII. 

FOUR BEASTS AND GOD's KINGDOM. 

Here we have the uprising of four beasts preceding 
the establishment of God's Kingdom. It is said that 
they came up from the sea (mind), when the four winds 
(aroused spirit of feeling,) of heaven (brain of man) 
strove togetiier upon it ; so they were caused by a 
strife between aroused feelings in what the four quar- 
ters picture in one tempoial government. We say 




288 



CIVIL THEOLOGY. 



m 




temporal government, because aocording to the law of 
similars herebefore explained, these must all be works 
for civil government if any of them are ; and that the 
first four are, is settled by the character of the fourth 
beast, and also by the extent of God's Kingdom, be- 
cause it is to be obeyed and served by all kingdoms. 
So no work can fulfill these beasts that does not agree 
with the quarters of man that correspond with their 
numerical order, and that does not contend with that 
of some other quarter and be of the same government. 
The first beast belongs to the quarter for the princi- 
ple of government ; the second belongs to the intel- 
lect of principle ; the third belongs to the feeling for 
govei'ning, and tlie fourth belongs to the time and man- 
ner of governing. It is clear that to Nebuchadnezzar 
the golden head ruled over by Tears and Groans of 
Judgment, principles of government at work, as when 
opposed and claiming defense by such a character 
naturally belong. So the first is a law-giving beast, 
and consequently would require the executive depart- 
ment for the exercise of its intellect towards rebels ; 
for remember we are yet in the Assyrian Empire, a 
short time since ruled over by Nineveh, and this in- 
tellect was in possession of the bear, Andrew Johnson, 
by whose opposition tlie first quarter was brought un- 
der government and thus made a beast, as we saw ful- 
filled by the intellect of principle he exercised towards 
the South, in his pardoning: and restoration works. 
The feeling for governing to which the Macedonian 
beast belongs, was fulfilled in the elevation of the Af- 
rican to political power, for the purpose of protecting 
that feeling in the radical party. So Alexander, 
whose name signifies one that helps stoutly or turns 



DANIEL VII. 289 

away evil, was the first prophetic king of this division. 
[It is clear from principles already explained, that in 
figurative language four full heads are necessary to 
picture the work of oue mental head, whenever the 
work for each of its quarters separately is so interfer- 
ed with that a whole mental head is necessary to 
carry it on, as has been the case with the Mace- 
donian head at Washington.] So this quarter which 
was made a Least by tne judicial and executive 
departments had four heads. By the dependence of the 
executive department upon this beast it had works of 
the person, pictured by the wings of a fowl, put upon 
its feelings. The number of wings, of course, being 
ruled by the number of heads. The first beast had 
works of the persons, pictured by the wings of an eagle, 
upon it, both for the right and left, in the independent 
works of restoration by the President ; so tliey were 
plucked off and the lion made to stand up like a man, 
and a man's heart given to it, by tliat far relieving it 
from government to the executive by the return of 
Tears and Groans of Judgment to the throne after 
hearino^ from the fall elections of 1866. 

The bear had for his sustenance much feeling in sub- 
stance (flesh) of a giving, receiving, and unselfish char. 
acter in works of judgment, mind and life (three ribs), 
that made liim Vice President. This feeling all ap- 
pears to have been devoured, so it was said unto him, 
arise, devour much flesh. The bear has also raised up 
one dominion in the radical Congress as stated in the 
margin of our Bible. 

The ten horns of the fourth beast prove that in war 
and for defense it uses the ten natural classes of law, 
see page 109. ^ * * Its iron teeth prove that the 
13 



290 CIVIL THEOLOGY. 

feeling it shows possesses works of strength of the 
seventh nature, so the teeth and horns together in 
temporal rule clearly point out works of the judicial 
department. So it has another horn for its u<e in the 
Constitution which has vision (eyes), like the vision 
of man, and a mouth (words) speaking great things. 
It is wholly an instrument of man, while the other 
horns are the natural productions in civil life of the 
ten divisions of the flesh. This beast was called 
dreadful and terrible and strong exceedingly, because 
this department of government has all the executive 
power of the nation, if iieeded,'to execute its decrees. 

The fixed principles of figurative language that con- 
fine the work of every figure to its subject and class, 
confine the work of all the?e beasts to having tlieir 
own way in civil life, as the Hebrew figures which gave 
them prophetic existence also sustains, confining their 
fulfillment to that which each contends about. 

Before the recent amendments to the United States 
Constitution, it left the laws freedom of action in all 
their ten classes. So then the judicial beast had ten 
horns. But these amendments brought up a little 
horn which took to the constitution control of the 
civil life of the ex-slaves and the government debt, 
thus absorbing the two horns for life, and the left 
horn for matrimony, thereby making itself a horn 
with eyes like a man, and a mouth speaking great 
things. The object of this horn was to make war 
against ns, by holding in subjection our civil princi- 
ples through African votes. 

The disposition and food of. the first three animals 
are important parts of their figurative power. Prom- 
inent in their fulfillment we see the slow and unyield- 



DANIEL VIII. 291 

ing nature of the bear in the President, and the quick 
motion and fiery disposition of the leopard in the rad- 
ical Congress. Our knowledge of figures was Daniel's 
interpreter. 

DANIEL YIII. 

THE RAM AXD HE GOAT. 

The ram and goat governments live on works of 
feeling (vegetation). The ram in fighting, like Presi- 
dent Johnson, pushes with his mind (head), defended by 
two (horns) kings. The goat in fighting often uses his 
feet (being) savagely, and is an animal hard to be con- 
fined within any particular bounds, so like him the 
negro worshipers fought with their being in numbers 
and would not be restrained by Constitutional bar- 
riers. 

The President when under government to ''his 
policy " pushed for works of restoration (the West), 
and for the intellect or time and manner of restoring 
(the South); and for feeling for the work (the North) 
like the ram ; so no government stood before him until 
after the repudiation of bis policy by the fall elections 
of 1866. The negro worshipers, a name we use in 
no lack of love for the African, but because of his be- 
ing the god of the radicals salvation from the influence 
of our God, finally opposed the ram, covering in so 
doing all the natures of the flesh (ground). The- negro 
worshipers did this by works of the person ; so the 
goat came from the West. The negro worshipers 
angrily and successfully pitched into the government 
of the President and the goat did the same to the 
ram. 



292 CIVIL THEOLOGY. 

Two kin2;s ruled over the Presidents restoration 
policy, one iu liis character of judgment for rebels, 
which was also a democratic or Median king, and an- 
other in his mind to restore the Union. So the ram 
had two horns, one for principle and another for works. 
The negro worshipers broke both these kings and 
threw down the President's work beneath tlie weight 
of their being. The goat broke the horns of the ram 
and threw him down and stamped upon him to show 
that work. 

The goat had five horns, so their number gives them 
the five natures of the flesh for their explanation ; but 
they arose in such a way as to give them a still greater 
importance, because the horn for life passed away be- 
fore the others appeared, thus showing that the last 
four not only existed in the firet horn but also had an- 
other work confined to themselves and explained by 
the four quarters of the head ; because they are said 
to have come up towards the four winds of heaven. 
In this matter, therefore, they agree with the four 
heads of the leopard. Tlie political life of the African 
under Alexander, the first Macedonian king, naturally 
includes the other natures of the flesh, and was the 
first horn. This was placed between his eyes to make 
it applicable to work on both sides, and to give it as 
much of an intellectual nature as possible, such being 
the nature of the help for the life of the African by his 
worshipers who appeal to him for help against our 
God. . The last four kings really have a double exis- 
tence, one in the horn for life, and another in the four 
horns that arose out its nation. As the four horns 
came not up out of the first horn but out of the head 
direct, they could not be a continuation of its influence 



i 



DANIEL VIII. 293 

under other heads, but simply an additional work for 
defense of the same beast. For this reason neither of 
the four divisions of the Macedonian empire was left 
to the family of Alexander, but were taken by his four 
principal generals. Of the four horns, that for the 
matrimonial or law-giving nature comes first in numer- 
ical order, thus agreeing in number with the quarter 
for principle, and consequently proves this horn to be 
laws for the defense of the principles of the goat. 
Without a government to give these laws, an intellect 
or time and manner of action, they would be powerless, 
and to vision all such government belongs ; so the 
horn for vision is the radical government for the 
Southern states that gives intellect to the principles 
of the goat. To the north-west horn, or feeling for 
work, faith, the next nature in numerical order, natur- 
ally belongs ; and this could only be secured by Con- 
stitutional authority. This horn then was the Con- 
stitution. For the right intellect, or time and manner 
of the goat's individual works, the nature of strength, 
would come in ; so the elective franchise is this horn. 
Out of the horn for the Constitution came another 
little horn for the judiciary created by it, and used 
for the goat ; so it was said of this king that he un- 
derstood dark sentences, and was of a fierce coun- 
tenance, and had mighty power, but that his power 
was not of himself, the judicial department being help- 
less without its wield of the executive. So this horn 
waxed great towards the time and manner of doing 
(South); and toward principle (the East) and also to- 
ward the pleasant land, because it took away our daily 
sacrifice of Exod. 29 : 38, in the seventh division by 
its strength with the people. 



29'i 



CIVIL THEOLOGY. 



DANIEL IX. 



THE SEVENTY WEEKS. 



Near the close of the Babylonish captivity, Gabriel 
informed Daniel, that seventy weeks were allowed his 
people for the accomplishment of certain things. To 
the Jews this meant of prophetic time, according to a 
way they had. of counting, four hundred and ninety 
years, but in us it simply means an acquirement of 
mental light of a day's extent for each class of works 
that may arise in each of the ten classes of law, by the 
action upon them of each of the substances, arising 
from the combination of each of the seven natures with 
every other of the seven ; or, in a shorter way of 
•speaking, the square of the seven natures multiplied 
by the ten classes of law, making four hundred and 
ninety days. By examining each day in its numerical 
order to find the character of work to which it ap- 
plies, we find the last eight of these weeks are for 
work that pertains to the other sixty-two, or direct ac- 
tions of temporal ruling, 5,nd so class with the eighth 
division of the Hebrew figure, which the Jews are 
now fulfilling. Counting by sevens and tens, or the 
proper order of the numbers for each nature, we find 
that the sixty-third week is given by the class of laws 
for the principles of vision, combined with each day of 
the week for strength, and so is the very foundation 
upon which all governments for civil life are built. 
Here is where we slew the character in us pictured by 
Jesus Christ to save our nation, and had we not slain 
him for a greater extent than this week, all would 



DANIEL IX. 295 

have been well with us. But at that time a certain 
judicial character, pictured by Roman influences over 
Judah during the Herodian reign, and which our ig 
norance gave rise to, reigned over us, for we had not 
yet understood the laws of Sabbath, and God's way of 
giving them to us. 

Too mucii scope must not be given to the character 
in us pictured by the Messiah, for in the figure he only 
refers to the character of the spiritual flesh that natu- 
rally rebels at the idea of temporal punishment for 
defense. While the spiritual flesh formed the body of 
many in us, no others thus clothed took such a course 
of life ; so in this division of the figure for civil rule 
either Jesus or the whole nation had to die. But 
after our acquirement of the mental light pictured by 
the sixty-two weeks and the seven weeks, we again 
gave this character life for those divisions ; therefore 
it was said that after seven weeks and sixty- two weeks 
should be the Messiah. Th.e sixty-third week being 
left out because for that time he remains slain for our 
protection in civil life ; but, for our perfect salvation 
he arose from the dead in this week, although not for 
works of the fle^h, so he then ascended up from this 
world. Such was the greatness of this character, that 
he caused our sacrifices and oblation for the matrimo- 
nial or middle day of this week to cease also ; see 
revisions ; and because of so many mistakes by us at 
the first, as to our precise sphere of action in temporal 
conflicts, we have still delayed their renewal. He has 
also won to his character many of our people of small 
importance in this division of civil life. Therefore it 
was said that he should confirm the covenants with 
many for one week, this being the only week in which 



296 



CIVIL THEOLOGY. 



m 



he need be opposed by our acts for temporal protec 
tion, everytMng further being provided for by the 
Father. 

DANIEL X. 




m 



m 



THE CERTAIN MAX ON HEDDEKEL. 

This man was clothed with linen for a cover of 
works of vision in feeling, and had his loins girded 
with fine gold to show that his matrimonial nature was 
clothed with the richest of strength. His body was 
like the beryl, which is a stone (mental substance,) of 
great hardness, and of light green color. So its color 
is of force of feeling and love combined, as in the ma- 
trimonial nature. His face was as the appearance of 
lightning, or, literally speaking, was wonderful quick in 
revealing his light of mind by its works. His eyes 
were as lamps of fire, to show burning vision like that 
in the matrimonial nature. His feet and arms were 
like in color to polished brass, to show his being and 
works to be in deep force of feeling from the flesh 
(ground). And the voice of his words was like the 
voice of a multitude, to show that he spake the words 
of many in us. This description, therefore, proves him 
a character of the matrimonial nature under control of 
the mind of principle, Heddekel being that river of 
Eden. This was the character that began Christ^s 
temporal rule, so no human being could picture his 
works ; consequently he appears as an angel or mes- 
senger from heaven to inform Daniel of things noted 
in the Scriptures of truth, and states that none hold 
with him in such work " ut Micliael. 

There are two characters in us that take the lead in 



DANIEL X. 297 

interpreting the Scriptures. The first is Michael, or 
one like God, as his name signifies. He was the per- 
fect representative of t]ie spiritual flesh in the nature 
of life pictured by Jesus Christ ; so he unaerstood the 
Scriptures that speak of the nature and power of the 
spiritual flesh. The second is the certain man, the 
character of God's matrimonial nature, that began 
Christ's temporal reign ; so he easily understands the 
Scriptures concerning that work. 

We have learned from figures directly to ourself, as 
well as from the Bible, that one of God's ways of bring- 
ing about things is to show that they will be. He 
twice caused us to hasten and do things that we were 
intentionally delaying, by picturing to us the effect they 
would produce on that very day. Daniel's dream of 
the four beasts took place in us, by the effect of those 
figures before any of them had been fulfilled. In a 
very similar way to the above is much help given char- 
acters in us to foresee future events. 

Daniel had mourned in judgment, mind and life, to 
the extent of one day of mental liglit for each of the 
seven natures, (21 days). Our Civil Theology had been 
sent to Washington city, and nothing in this extent 
heard from it, there having been no open mention of 
its power ; and in that extent the character in us for 
civil dominion could give no information, he having 
been resisted in that respect through the influence of 
Haman, the son of Hamedatha, or noise, the son of 
him that troubles the law, as the names signify. He 
offered Ahasuerus strength of vision, in the flesh of 
third person scope in principle, if he would destroy 
our people in the Persian Empire, see Esther iii. But 
this character upon tlie river soon informed our Daniel 
13* 



^11 



m 



298 CIVIL THEOLOGY. 

that the work was under way on the back grounds, 
and that when he further fought with the prince of the 
conservative republicans and went forth, that the 
prince of the radicals would come to battle j and fur- 
thermore showed him the following : 



DANIEL XL 

KINGS AND THEIR CONFLICTS. 

First are mentioned five kings for Persia, four be- 
sides Cyrus, the founder, who was then reigning ; so 
their number gives the five natures of the flesh for their 
explanation, and consequently confines the work of 
each king to the nature of the flesh of its numerical 
order. Cyj-us is said by Cruden's Concordance to sig- 
nify. As miserable, or As heir, or the belly. A conten- 
tious life, though sometimes really necessary, is in a very 
true sense a miserable life and well applies to the past 
life of Andrew Johnson, " As heir " of the Presiden- 
tial chair, and of its possessions pictured by " The 
belly." So to this character fn him is Isaiah xliv. 28 
and xlv. 1-4, addressed. 

Cyrus took Babylon by turning the waters of the 
Euphrates, the river of Eden for works of principal, 
from running through the city, thus providing a way 
of entrance. In fulfillment of this, President John- 
son's contending life takes tlie mental head pictured 
by Babylon by turning the mind for its works into 
other channels. These channels surrounded Babylon, 
thus figuratively possessing it; so this mind,altliough 
turned from passing through the Babylonish head, still 



DANIEL XI. 299 

possessed it in the Negro elevation channels, to which 
it was turned. 

Ahasuerus, the Script iir 3 name of a son of Cyrus, was 
the next king. His name signified prince, head or 
chief, so being for the law-giving nature was the ad- 
mission of Southern representation to Congress. This 
king conquered Egypt making himself master of Pelu- 
sium, its key, by placing in front of his army a great 
number of beasts (governments) that were held sacred 
by the Egyptians. 

Smerdis, the magian, was the king for vision ; so he 
was the state governments organized in the South 
under the President's recommendation. He claimed 
to be a son of Cyrus and reigned seven months, or 
until mental light of third person scope for works on the 
side up to works of judgment on the right as we have 
seen fulfilled. 

Darius was the fourth king, and consequently, the 
one for faith in the people so often expressed by the 
President, and founder of the Persian division. His 
name signifies he who inquires and informs himself. 
We found that a similar character of Media was king 
in the first inquiry of the people concerning recon- 
struction in the fall of 1866, but this Darius, being 
purely Persian, must have existed at the same time ; 
so that was his first failure against the Greeks, and 
his more successful campaign was that for the inquiry 
in the fall of 1867, when works for party strength for 
work was made chief commander of the radicals, in 
fulfillment of the resignation of the Grecian generals 
for the other nine divisions of the flesh, to Miltiades, 
the one for the riglit side works of strength. 

Xerxes, the king for strength, it was said should be 




'"!' 



300 CIVIL THEOLOGY. 

far richer than the three preceeding him, and this evi- 
dently was the case, because the result of last fall elec- 
tions was certainly this king, and, indeed, the only one 
for strength that the Persians ever fought under ; so 
he was the son of Darius, the inquiry that gave him 
life, and was the principal author of the long quarrels 
and inveterate hatred between the Greeks and Per- 
sians, now under way of fulfillment 

Next a mighty king stands up and his kingdom is so 
divided as to give a division for each of the four winds 
of heaven, and four heads of the leopard, and four 
horns of tiie goat, and four natures of the flesh in that 
of life. So this mighty king is unquestionably Alex- 
ander, the Grecian king for the Negro's political life 
in this government. We have, therefore, the four 
other natures of the flesh and the four quarters of the 
head to explain the four north.ern kings which follow. 
And for explanation of the two southern kings that it 
takes to complete one whole being, we have the other 
two natures of man and tlie two horns of the ram. 
These kings it must be remembei-ed are not these heads 
and horns direct, but are the work connected with them 
that is pictured by a man, as is shown by their being a 
similar with the man upon the river with whom they 
are classed. But the two kings for the horns of the 
ram here arise out of the Mecedonian nation, that na- 
tion now holding the southern part or intellect of the 
government within the sphere of its four heads and 
horns ; while the ram, or President Johnson, by vir- 
tue of executive authority possessed their intellect, and 
BO reigned in fulfillment of the Ptolemies to contend 
with the rest of the empire as .reigned over by the Se- 
Icucians in the quarter for principle. So the first king 



DANIEL XI. 301 

of the South was the work of judgment for them by 
the President in the intellect of the government. Tlio 
second king of the South carae out of a branch from 
the roots of the daughter of the first king, verse 7, 
or, literally speaking, came out of a work of feeling 
from the President's policy towards the ex-rebel States, 
and was the mind in him to defend that policy by the 
intellect of the government in his possession. So the 
daughter of the king of the South, the character of the 
king of the North for the matrimonial natures or laws 
formed a union with, was given up when the peace 
made with the desired representation in Congress of 
the South from their organizations under the Presi- 
dent's policy by the conditions offered by the first ses-- 
sion of the Thirty-ninth Congress were given up and 
purely radical ones imposed. 

At the seventh verse the second king of the South 
stood up and prevailed against the king of the North 
for laws. But the sons of these laws brought into ex- 
istence by lack of power, within the laws alone, were 
stirred up in works of governing for vision the next 
nature in numerical order, the one to which the intel- 
lect of principle in governing belongs, and one of them 
for governing the South wa^ defeated in his works 
during the first session of the Thirty-ninth Congress. 
Then this king of the South cast many in third person 
work (ten thousands,) on tlie right out of oflSce ; but 
this king of the North again returned in the military 
government bill, and prevailed to the nineteenth verse. 
At the twentieth verse the tax raiser stood up in the 
nature of faith, and the quarter for feeling for works 
on the right, to secure the national debt, contracted 
during the rebellion, from repudiation by Southern in- 



H 




302 - CIVIL THEOLOGY. 

fluence. This king was to be destroyed within small 
exteut of mental light. 

At the twenty-iirst verse the Northern king for 
strength, and the quarter for the time and manner of 
works on the right, stood up and continued his work 
to the end of the chapter. In the thirtieth verse the 
decisions of the Supreme Court came against this king 
and then he had indignation against us for our works 
and prophecies against him. In the thirty-first verse 
we are told that arms (works,) shall stand on his side. 
These works, acting through laws, fall into the Ro- 
man empire, and belong to the man of sin. Little 
horn and persecuting beast, explained in Chapter III. 
as this king, ver. 45, plants his tabernacle in our 
land. The daily sacrifice taken away by him is that 
of Ex. 29:38, which brings all the small divisions of 
a subject in subjection to the overruling hand of God, 
as weU as the larger ones in civil life for others. 

As Palestine occupies the centre of the figurative 
nations both in a geographical and figurative sense, the 
real character of work pictured by the nations that 
surround it is shown by their geographical positions. 
Take, for example, Persia. It can only picture works 
for principle, because situated on the east of Palestine. 
And even though it extends it territory by conquest 
to any other side of that land, its territory there 
would still be works for principle. So any work in 
the United States Government by the people who ful- 
fill the Persian Empire, that is not for principle but 
only for works of the individual, like those of individ- 
ual States, or for the executive department, in conduct- 
ing the affairs that belong to its sphere, would have to 
arise from nations originating on the west of the Pal- 



I 



DANIEL XI. 303 

estine meridian. So this division of work, so far as 
the Persians in the government are concerned, having 
been in individual freedom, or for such freedom of ac- 
tion, would have to appear in or near some part of 
Palestine, the land for a figure of such freedom. So 
Tyre, a city of the Canaanites, after they were called 
Phoenicians, was a figure for the mental head for this 
part of the work. That part of Tyre on the continent 
being for individual acts of the States, and the insular 
Tyre being such acts in the executive department, as 
is shown by the water and its approach only in boats. 
Tyre upon the continent was within that portion 
of the promised land given to Ashur, the figure for the 
right side works of judgment, thus further supporting 
and proving our definition of it. So there are many 
charges and prophecies against Tyre and its princes 
that are fulfilled, fulfilling, and to be fulfilled in this 
government, for which we refer the reader to the Bi- 
ble. See Joel iii. Amos i. Ezekiel xxvi. and Isaiah 
xxiii. and many other passages. The mental head 
pictured by Old Tyre after being destroyed by Tears 
and Groans of Judgment, is to again be restored at 
the fall of that radical king ; but insular Tyre first 
taken bj Alexander is to be finally destroyed. 



CHAPTEE in. 

ROMANISM AND MOHAMMEDANISM. 

From explanations already proven, it is clear tliat 
whatever people hold the promised land in subjection 
during any part of the eighth Israelitish period, extend- 
ing from the time it becaine a Roman province, down 
past the present, hold for the extent that time pictures 
the laws for the defense of the matrimonial nature in 
civil life, under control of their own mental vision. 
Thus, to illustrate, Assyria would make them depend 
upon alle2:iance to government, and Babylonia would 
subject them to the mind for governing people and rul- 
ing their actions. And Rome Avould subject them to 
literal laws. Our civil characters at the commence- 
ment of this period only occupied this land by faith, 
and the command to offer up Isaac threw them into 
the power of the laws for awhile. But these civil 
characters prefered death to yielding, before seeing the 
end in the matter. 

Previous to the enforcement by lawof certain religi- 
ous characters of ours by the general government it had 
not yet protected matrimonial characters. Such work 
having- mostly been left to the States. The general 
laws then existing were pictured by pagan Rome. But 
finally, when our Christian principles triumphed in 
Congress over the former laws concerning this nature, 
by radical policy, their enforcement by law was pic- 
tured by Cliristian Rome. An*^ the chjiracter mani- 
304 



CIVIL THEOLOGY. 305 

festing these so-called Christian laws, thus became Anti- 
Christ, putting himself in the place of Christ, and the 
man of sin, 2 Thess., who, '' as God sitteth in the temple 
of God, showing himself that he is God." These laws 
themselves, as used- by those trusting in negro votes to 
support their ideas of government, are pictured by the 
little horn of the goat that came out of the horn for the 
Constitution, Dan, 8:9. And the constitution sustain- 
ing them is the persecuting horn that had eyes like a 
man, Dan vii., 8, 25. 

After the Roman empire was divided into Eastern 
and Western, works of the person, for the person, were 
pictured by the Western, until after the first beginning 
of its decline, a.d., 356. The capital of the Eastern em- 
pire was west of the meridian passing through the 
capital of Egypt, the figure for the mental head of its 
intellect of government. So while all its territory east 
of this dividing line was for works of principle they 
are all applied to works of the person for the person 
thus throwing the Western empire to the figurative posi- 
tion we gave it. This central position of the Eastern 
empire gives it a most positive character. Divisions 
on the western borders of Europe and on the eastern 
borders of Asia, as figures, amount to but little in active 
conflicts, as they only seek to prevent action in the mat- 
ter either way. 

The kingdoms that arose out of the territory of the 
Western empire after its fall, give figures for the work 
of these laws in their ten ditierent classes separately 
in their individual capacity. So the conflicts of the 
west after their arise picture those cnflicts arising 
from the molding of these laws by diife.ent civil char- 
acters, pictured by the land in which they live. This 



306 • KOMANISM AND MOHAMMEDANISM. 

is proven by the fact that all general laws act under 
control of one mental head modified bj the character ^ 
of country where its figure is located. fl 

All law is given principle and support by some kind 
of religion. The anti-Christian character of these laws 
seeking to enforce some of its true principles, was pic- 
tured by the Christianity of the Roman empire since 
C(mstantine, the first Christian emperor. 

The full separation of the Western Church from the 
Eastern, a. d. 800, confines it after that date to laws 
having no support from principle on the left. It evi- 
dently becomes at this point a figure for the characters 
of law, supported only by Avorks of the person, as in 
constitutional amendments that have been voted down 
but not yet destroyed by the legal process. The Eastern 
church and Eastern empire refer to a character of law 
intervening between that now existing and complete 
Islamism as pressed into existence by the character the 
Ottomans picture. So during all these periods, so- 
called Christianity held the same relation to our iDhris- 
tianity, that these laws hold to the laws of Christ's civil 
reign, as given by Moses. 

Mohammed, the great prophet of the descendants of 
Ishmael, was the thirty-first lineal descendant of Abra-" 
ham, by Hagar. We believe there is no difference be- 
tween Arabian authors about his genealogy for twenty 
generations back, and from that time to Abraham those 
differing from the best authorities are within one gener- 
ation of them. So Mohammed is a character of the 
right intellect of strength of a second person mental 
head arising from all the seven natures. This sets his 
advent at the time of Ishmaelite strength in mental 
light of second person extent for the time and manner 



CIYIL THEOLOGY. 307 

of working. Until this character, pictured by Mo- 
hammed, our Ishmaelites had no leader, and many of 
thenij like many of our other civil characters, trusted in 
various mental substances and characters of feehng in 
man, and thereby becatne idolators. But God told 
them by this prophet ti they must trust wholly to 
him and his overruling hand, as only through our civil 
theology could they be happily perpetuated, and that 
they were to be a middle people, and must obey those 
laws for their civil life drawn from our religion, and de- 
fended by the figurative contents of the Alcoran of 
Mohammed. 

Mohammed, the Arabian prophet, only proposed to 
replant the true and ancient religion of Adam, ISToah 
Abraham, Moses, Jesus and the prophets, so he cleansed 
the people from idolatry, and gave them the laws of 
their great religious predecessors, to picture the present 
work towards our own minor characters, pictured by 
the Ishmaelites. He also sanctioned such of their re- 
ligi.>us rites as were correct, among which were the 
following, which we wiU bi'iefly explain as samples, 
namely, pilgrimages, encircling the Caaba, stoning 
the devil, hunting water for Ishmael, keeping Friday 
as a day of rest, and the keeping of four months of 
the year sacred from war, except against infidels. 

Mecca has been their holy city since the first Caaba 
or house of God was built by Abraham. This house of 
God differed some at difterent periods of their figura- 
tive history. ]^ow it pictures by its dimensions, the 
mental head of God for Islamisni. In this city Mo- 
hammed was born and buried. Here, too, is Tshmael's 
tomb. The pilgrim goes to Mecca, encircles the Caaba 
seven times, kissing the black stone in its south-east 



308 KOMANISM AND MOHAMMEDANISM. 

corner each time, to picture investigation into tlie mind 
of God for Islamism until all its mental head for each 
of the seven natures is received. This black stone is 
called the right hand of Grod, so it pictures a mental 
substance for the works of the person in the flesh of 
God for the right intellect of strength, as in Ghrist's 
civil reign. In paradise this mental substance is white, 
and these Arabs have a tradition that this stone fell 
from God with Adam, and was one of the precious 
stones of the garden, and was saved through the deluge, 
and given to Abraham by the Angel Gabriel. 

The pilgrim throws seven stones at three pillars, to 
imitate Abraham's way of fighting the devil by God's 
instructions, to picture the use of mental substance in 
each of the seven natures, for fighting the character 
pictured by the Devil. 

The pilgrim also passes seven times between Mounts 
Safa and Merwa, hesitating and looking about as if to 
find something to picture the seeking of mind for Is- 
lamism, between right and left mental heads of the 
flesh, not yet developing characters of work. This 
rite originated with Hagar's seeking water for Ishmael. 

Islimaelites kept the sixth day as a day of rest and 
worship. It is considered among them a very sacred 
day. This pictures rest from civil works, in matters 
of faith, the sixth nature, as our religion requires for its 
protection. 

Both the months for judgment and the two months 
for faith and strength on the right side, were kept sa- 
scred from war, but Mohammed allowed infidels at- 
tacked in them. This was to picture non-interfer- 
ence with our third person extent of mental light for 
the principels and works of judgment, and for works 



CIVIL THEOLOGY. 309 

of the person in faitli and strength, the freedom re- 
quired for Christ's civil reign. In that, God being the 
third person. The well, Zeinzem, where the water 
gushed out for the relief of Ishmael when Hagar wan- 
dered in the desert, is within the temple, on the east 
side of the Caaba, and one of its essential figures. Also 
the rock of Abraham, from which water (mind) is 
drunken. 

The enclosures of the sacred land, and of the temple, 
and of the Caaba within the temple, are constructed 
for extensive figurative power, but we now have no 
means of getting their accurate number of domes, tur- 
rets, spires, and columns, from which to prove this mean- 
ing. As the mind for Islamism consists of limitations 
of human authority, the territory for from five to ten 
miles about the temple was enclosed, and nothing al- 
lowed to be killed within this outer enclosure, marking 
the extent of flesh held sacred from human authority. 

With Mohammed a new character of work arises, so 
all characters figuring conspicuously in it, are liable to 
go back in their histories to its commencement, but cir- 
cumstances have prevented our studying the extensive 
figures of the eighth period sufiiciently to intimate the 
details. But as far as the civil characters of Islamism 
are concerned, their friends need not care for this, be- 
cause no such rapid and extensive conquests were ever 
recorded as those of the Saracen Mussulmans. They 
qu'ck'y took all the essential divisions for civil govern- 
m "Ut. E'oth.ing stayed their progress onward, while a 
territory of any figurative importance to the intellect 
of human government remained unconquered. Then 
after fulfilling their time as a figui'o for the unit of gov- 
ernment, their empire broke to pieces to give figures 



310 KOMANISM AKD MOHAMMEDANISM. 

for the history of Islamism in the minor divisions. 
Then the Ottoman Empire arose to wipe oat the last 
vestige of general law not originating in Islamism, 
by the taking of Constantinople, its figurative head. 
This the Saracens could not do, because their figura 
tive character did not admit of the feelings for judg- 
ment required for the work. 

Arabia, as a nation, was never conquered, and the 
character of civil government it pictures, never can 
be conquered. But its worship will, at some future 
period of time, pass away before Christ^s civil reign. 
Mohammed's prophecy that the Caaba would finally be 
destroyed by the Ethiopians, and never be rebuilt, 
pictures this opinion of ours. 

In that day all nations, figuratively speaking, will 
go up to Jerusalem to worship. First after taking 
the promised land, our civil characters in all the eight 
divisions for Christ's civil reign, were under bondage 
mi^iw mainly through ignorance ; and the same means that 

J^UI' liberated them perpetuates and gives dominion for- 

ever to these characters in civil life, through their 
possession by other people. 



BOOK Y. 

NATURAL LAWS, NATUHAL RIGHTS, AND CONSTITirnONAL 
GOVERNMENT CONSIDERED. 

CHAPTER I. 

ON STATE AND FEDERAL RULE. 

In testing past events bj our Civil Theology, it 
win be seen that in great civil conflicts nothing re- 
mained sacred from the touch of tyranny. But man 
has now progressed to a capacity for something bet- 
ter ; so the sealed books of the Bible and Alchoran, 
that bound a large part of mankind with a figurative 
Christianity and figurative Mohammedanism, that 
have now accomplished their allotted work, begin to 
reveal their great hidden strength in defense of natu- 
ral law and personal liberty, and to teach a right- 
eousness in feeling, that must strike dumb with con- 
demnation and spiritual nakedness all believers here- 
tofore justified by existing faith. So with honest re- 
liadonists of intellio;:ence we can have no conflict ; 
but only point out to their willing eyes a robe of 
glory and immortality, that they may here win and 
here wear before men, in the place of the filthy cov- 
ering with which they are now clothed upon. But 
in politics, because of ignorance and spiritual blind- 
ness, there must be a clash to sound' the death warn 

CSU) 



I 



312 CIVIL THEOLOGY. 

ing of Monarchy, Aristocracy, and Tyranny through- 
out the world. 

Are all aware that up to the present date there is 
no evidence in the history of nations that natural 
rights were ever yet conceded to individuals, by es- 
tablished governments, any faster than the power and 
safety of rulers demanded? Do you know that all 
progress in respect for natural light has either been 
the result of deadly conflict or of circumstances be- 
yond the control of civil officials ? Such has, because 
of ignorance and sin, been the lot of personal liberty 
from the beginning. The former liberties of this re- 
public, all well know, came from the uncontrolable 
wilds of a new world, far removed from central 
strength, and only lived by the independent spirit of 
equal States united for self-defense. But the institu- 
tion of human slavery showed clearly upon what that 
liberty rested. So States' rights passed away, and 
are now no more. And the centralization of moneyed 
interest has continued and will continue to centralize 
civil power until a natural rights move is made, that 
will enlist in its aid all lovers of truth in judgment, 
and build up a national moral force sufficient to even 
fully protect ex-slaves without the use of federal 
laws, and restore lost liberties W'ithout permitting 
civil partiality. Then see of what vast present im- 
portance it is that the eternally fixed laws of natural 
right be made the fundamental laws of the republic, 
and that all true religion be quickly found to consist 
of obedience to them as its first requirement. So the 
cultivation of higher and more noble feelings among 
the masses may begin. 



CHAPTER I. 313 

We will now reason a little upon natural right. 
The first question on the subject is, What are men's 
natural i*ights ? All must acknowledge them to be 
such as come from natural sources. So, then, they 
are those rights originating in the unchangeable na 
ture of right as found in the natural, moral and feel- 
ing forces of God, that correspond in nature with the 
forces of man to be redeemed or destroyed. If a 
man has the privilege of receiving the Holy Grhost 
for his teacher, so often promised in the Testament, 
and has the privilege of being cleansed from all sin, 
as taught in 1 John 1 : 9, and in many other Scrip- 
tures, and has the privilege of putting on the spiritual 
flesh, or Jesus Christ, of God, in which all the full- 
ness of the godhead dwells, bodily, as in the Scrip- 
tures, we are commanded and exhorted to do as the 
only means by which to obtain rest and immor- 
tality, then there is no difference between the natural 
rights of any single individual and the natural rights 
of the God of Nature. Because those of each only 
extend to what they of right possess, and the man 
may become God and God may already live in the 
man. A substance cannot change its nature and 
laws of action any more in the spiritual than it can 
in gross matter. But one substance will answer for 
another when it is alike in nature, differing only in 
quality. By such a substitution it is that man be. 
comes di\dne. In case a man is not already clothed 
upon with divine forces, the fact that he never can 
be, except by the strictest obedience to their senti- 
ments, makes it equally necessary for him to have 
all the freedom of God in questions of right. But 



314 CIVIL THEOLOGY. 

remember that God bitnself, by his inherent nature, 
has neither the liberty nor the power to do a wrong 
in principle any more than fire coald cea§e to be 
warm while actually bmniing. It is only by virtue 
of his ownership that G-od can, by permission of his 
forces, take charge of man. So three difierent char- 
acters of sin attach to the violation of a man's natural 
rights. The first is sin agiinst the man ; the second 
is sin against the inherent and fixed moral laws of 
God ; and the third is sin against the rights of God 
in the man. Thus all control of one man over an- 
other, except by his lawful consent, is cut off by 
natural right. 

As the laws of all divine substance given to man 
are founded in its nature, and as fixed in sentiment 
as the laws of gravitation are fixed in matter, it fol- 
lows that the rights of the seven fundamental forces 
of man are none other than natural ris^hts, and, as a 
consequence, strictly confine him to their sphere in a 
man clothed with God's flesh. So there can be no 
natural right to commit sin, and every sin of one 
person against another is violation of natural law and 
natural right. And of natural right, every individ- 
ual is absolutely independent of human claims upon 
him, except to love worthiness and to pay for what 
he receives by voluntary consent. 

As God, by virtue of the naturally fixed forces of 
his being, is the only legitimate authority in natural 
right, it follows that no otlier being or organization 
of beings, as in Church and State, are any authority 
against the word of his spirit in a man. But natiiral 
right going to an individual independence that is ab- 



CHAPTER I. 315 

solute, witliont conflicting with like independence in 
others, for its origin in civil rale, has a basis within 
reach of natural man that all can trace it to for proof 
of genuineness. Then, so long as a man does not 
voluntarily signify his acceptances of the government 
where he lives, it has no claim upon his allegiance. 
And no servant of Grod dares accept and take part 
in a government the constitution of which tolerates 
any violation of natural right, as he thereby becomes 
partaker in the iniquity. And no child or servant of 
God can regard the requirements of any power to the 
violation of natural law ; so it follows that all human 
State rule should, by its constitutions, be limited to 
protection and enforcement of natural right towards 
and between its subjects. Such a government would 
command the respect of every morally honorable 
man; and also the willing allegiance of every State 
not wishing the power to violate natural law and 
natural right towards some class of people. Because 
in such a government, without a reason being given 
for secession, by violating some natural right, the 
then acknowledged fundamental law, it is evident 
that any attempted secession would be to evade the 
enforcement of some natural right, and thus destroy 
the right of the movement and subject it to suppres- 
sion for defense of natural right. But such reasoning 
on allegiance could not apply when a government is 
not limited by its constitution to the protection and 
enforcement of natural right. To illustrate : origi- 
nally there existed in many of our sister States legal- 
ized violation of nearly every right of man, as in the 
institution of slavery ; and the written compact bind- 



316 CIVIL THEOLOGY.. 

mg the 'States together tolerated this infamy, thus 
giving positive evidence that it was a purely arbit- 
rary instrument, and not founded in natural law and 
natural right to make it morally binding. Then it 
"follows that the only authority by which it could 
reasonably be enforced in any State against the wishes 
of its people, passed away at the death of a majority 
of the voters first adopting it ; because the plainest 
reason and common sense deny a man or nation the 
right to arbitrarily bind a futui'e person or genera- 
tion in anything beyond a disposition of their own 
property, held and used in harmony with natural 
right, and even not in this, except by payment for 
the labor required to carry out the will. The argu- 
ments against this are based -upon the idea that as a 
civil State never dies its constitution remains of right 
perpetually binding until changed according to its 
own provisions. As if a creature could be greater 
than its creator ; and as if a State could have a life 
independent of man, who constitutes it. Is it not 
time for such absurdity to lose its rule over rational 
beings? If organized communities of this age will 
have future generations perpetuate their civil institu- 
tions, except under the compulsion of slavery, they 
must build them up in the fixed principles of natural 
law and natural right, that gi*ow stronger and strong- 
er in the feelings of m.in as he advances in moral 
culture. 

But some one will ask under what circumstances 
are State and Federal coustitutions morally binding ? 
The answer is, when they are based in natural law 
and natural right, and the consent of the people to 



CHAPTEE I. 317 

them voluntarily given. And a State or organized 
community, by taking part in the framing of a con- 
stitution, or by voting upon its adoption or rejection, 
thereby signify their consent to any arrangement 
previously made or generally understood as to what 
majority in the matter shall rule ; thus making it 
valid with them against their choice, if so adopted. 
With respect to the letter of a civil compact, nothing 
can be more preposterous than to claim any part of 
it morally binding when not in harmony with natu- 
ral right. To violate an agreement to wrong any 
one, is a moral virtue. One may bargain away his 
own rights, but it will be much better for him to not 
touch the rights of others. A moral fool, when sworn 
to execute an unjust law, will claim that he must do 
it because of his oath ; as if the folly of swearing by 
God the substance of right to violate the laws of that 
substance could make it a crime to disregard the Oath 
and obey the power sworn by. To vote for an official 
when the office includes any violation of natural 
right, makes the voter partaker in its iniquity. So 
a servant of God cannot vote where it endorses a wil'. 
to carry into effect unjust laws. Men destitute of 
spiritual light sell their sense of right in one thing 
for success in another, by choosing what they consider 
the least of two evils, and because of spiritual death 
feel no burning condemnation. But, says some one, 
'so-called Christianity has subjected our conscience to 
human laws. Yery true; and this explains why 
none are now led by the spirit of truth into a knowl- 
edge of the Jesus Christ or spu-itual flesh of God. 
But this subjection was necessary because of igno- 



m 



318 CIVIL THEOLOGY. 

ranee and crime. But now heaven is opened to man, 
and to clear the way for immortality every false way 
must be corrected ; and what honest man will not 
help along the work. 

Those who msh to restrain the negro in his rights, 
because of physiological differences between the two 
races, that make a close union between them injuri- 
ous to both, should remember that the strict enforce- 
ment of natural right is a perfect remedy against all 
evil. Because the natural right of every person to 
either accept or reject social companionsliip, gives 
the right to protection in its exercise ; the same 
right alike protecting the true social instincts of every 
race and color. Were the blacks and whites alike 
situated and cultivated, doubtless in social life they 
would be alike repulsive or tolerable to each- other ; 
because nature, by her inexorable laws, seeks to pro- 
tect her own ways. But if disregarded in her small- 
er demands, her larger ones grow weaker in voice 
until hushed, except in the penalty they injlict for 
their violation. So the present attempt to hold in 
social contact the youth of the two races, as in the 
common schools, is hkely to continue the evils of 
amalgamation begun by slavery. In a government 
limited in its powers to the enforcement of natural 
right, no serious evil could grow out of ignorant ne- 
gro suffrage, because no law violating natm^al right 
would be constitutional, and the courts, if necessary, 
could call in the power of the nation to enforce their de- 
crees ; and the franchise, where not made by some kind 
of tyranny necessary for protection of natural right, be- 
comes only a privilege of trustworthy citizenship that 



CHAPTEK I. 319 

may be withheld without violating any natural right, 
the same as business trust is withheld from children 
until they are competent. And villainy should be 
sufficient grounds in the minds of every honest man 
for disfranchisement and disqualification for any 
office. And communities not wishing to perpetuate 
vile characters in civil rule, should thus purge them 
out, because like will build up and perpetuate like. 

So correct civil principles give perfect freedom 
while doing right, and no freedom to do wrong. So 
Congress had the just and natural right, by consent 
of the power sustaining it, to extend to the emanci- 
pated slaves of any State the laws and protection se- 
cured by that State to its white citizens whenever 
the State itself failed to do this ; but had no just right 
to do this in any other way, than by securing to the 
prescribed or neglected classes the benefit of the laws 
of the State itself, for its other inhabitants that do 
not conflict with natural right, unless such laws are 
inapplicable. So, federal rule, as now existing to- 
wards local affairs, is unclean, both in principle and 
work. For, while any town, county, or State vio- 
lates no natural right of any one, it is of natural right 
supreme master of all its internal affairs; and in case 
it does violate a natural right of some one, no greater 
or more central power can lawfully interfere fm-ther 
than to prevent partiality between its members. 
The less men feel protected in their home affairs by 
distant capacity, the more attention they will give 
them ; and the quicker will they learn to feel respon- 
sibility. 



CHAPTEE II. 



THEOWN BY NATURAL LAW AND SIMILARITY BETWEEN 
THE FOECES OF GOD AND MAN". 

CoMPAEATiYELY enligliteiied nations look at their 
mental culture, and behold with wonder their pro- 
gress in the arts and sciences, and little think how 
slowly they are emerging from the principles of bar- 
barism. To be sure, there has been great progress in 
rational and systematic rule, but where is the material 
progress in a true sense of right ? How long has it 
been since this nation ignored the existence of natural 
right in her constitution and laws by sustaining 
human slavery ? Still those days were as great in 
religious faith and so-called rejoicings in the Lord 
as now, and perhaps in the former somewhat greater. 
But where then was the Christian's sense of right, 
the first part of man that God enlightens by his 
spiritual presence? We answer, Hiigering in dark 
confines of barbarism. But has it yet escaped tliose 
dark confines ? If so, where is any evidence of it ? 
Had slavery passed away by the power of natural 
right, instead of by overruling circumstances. Mormon 
polygamy and Oneida free love would have vanished 
with it. But in polygamy barbarism yet reigns in all 
its tyrannical baseness. That contemptible prin- 
(330) 



CHAPTEE n. 321 

ciple of heatnenism that lords it over the physically 
weaker sex is by Mormonism made a religious duty. 
And a great territory of such barbarism is triamplumt. 
You remember the republican party moved against 
Mormonism but accompHshed nothing. Neither can 
it without violating the federal constitution, for that 
instrument forbids Congress to make any laws re- 
straining the free exercise of any religion. And the 
constitution of this State is equally protective of poly- 
gamy when practiced by Mormons, for a clause of it 
reads, '' All men have a natural and indefeasible rio^ht 
to worship Almighty God according to the dictates 
of their own consciences." And what stronger sense 
of duty could arise in a religious conscience than that 
which provides for the existence or non-existence 
according to Mormonism of the souls of female 
friends in heaven. Bills against Mormon polygamy 
may be offered in Congress, and even passed to 
appease constituencies, but what courts can consider 
them constitutional when all Christian churches go to 
the Bible for their authority, and as that book has 
formerly been understood no sect can find half the 
support from its letter that Mormonism does. And 
this superior support from it Mormonism must con- 
tinue to have until it is known that God does not 
differ from man in the number and nature of funda- 
mental forces, and consequently that he cannot reveal 
anything by his spirits conflicting with the natural 
laws and natural rights of any of man's fundamental 
forces. Then the Bible proven figurative reveals its 
defence of natural law. And we need not confine 
ourselves to the Bible for proof of what we teach 



I 



322 CIVIL THEOLOGY. 

concerning the natural forces of Grod's being, for 
observation and analogy show the same. Because in 
every species of the animal kingdom beneath man, 
some quantity of all these seven forces, except con- 
science, is found existing at first sight, and doubtless 
their only difference from in man is in their quantity 
and quality. And conscience, were it not so meta« 
physical and seldom called into violent action in 
the brute, would also be clearly visible, for we have 
abeady observed sufficient instances of remorse by 
animals, to settle the question in our mind as to its 
existence in them. All philosophers agree that 
atoms of matter already so small as to be invisible to 
the naked eye, still admit of innumerable diminutions 
by half, and with equal force the same law applies to 
the substances of sensation and mind, until the 
smallest microscopic organism may have some of 
each natural lorce used in making man. Then if in 
the descending scale there is no change in the num- 
ber and nature of forces required to constitute being, 
why should we look for it in the ascending scale to 
the fullness of God. ,To acknowledge the existence 
of a creative intelligence acknowledges that intelli- 
gence to be at least equal to the intelligence created, 
for how could life be created by one that never had 
life, or vision be made by one that never saw, or the 
generative force be created by one that never had its 
feelings. To our mind it is self-evident that no being 
could think of feelings tliey never heard tell of, or 
possessed any degree of, for feeling can only be 
known by feeling, and there cannot be an effect of 
any kind without a cause. So in animal life we also 



CHAPTER n. 323 

liave indisputable evidence that the Creator, whose 
existence all nature proclaims, is composed of seven 
fundamental forces like in nature to those in man. 
So not only the Bible when taken figuratively, but 
all animal life refutes Mormonism and all other 
claimed revelations from God that are in conflict 
with the natural laws and equal rights of all natural 
forces of man. So every man is furnished with an 
infallible test by which to prove all claimed revela- 
tions from God so far as human rule can reach. Then 
down with polygamy and free love as with remnants 
of barbarism that have lost their last refuge, so 
familiarity with crime may not foster corruption. 

But our constitutions cannot be arbitrarily amended 
on this subject without ignoring the constitutional 
safeguards of religious freedom. Because to add a 
clause prohibiting polygamy, would Avhen applied to 
Mormonism, conflict with the clause protecting reli- 
gious freedom, and then either be inoperative or subject 
to the pleasures of the United States Courts among the 
Mormons. But publish this higher order of religion, 
and you have a remedy in the natural laws and natural 
rights of the generative force of man. Then you oar^ 
make the federal constitution read, "And Congress 
shall make no laws restraining the free exercise of 
any rehgion that does not violate the natural laws 
and equal rights of the generative force of man." 
And can amend your State constitution accordingly, 
and thus strike for the overthrow of arbitrary law sol 
dangerous to civil freedom, and begin the cultiva- 
tion of unchangeable principles to rightly direct civil 
rule. 



CHAPTER III. 

iij 

j im THE EELATIONS OF THE DIFFERENT SEXES TOWARDS EACH 

OTHER CONSmERED FROM THE NATURAL LAW AND 
NATCRAL RIGHTS STANDPOINT. 

We know no difference between the natural rights 
of the different sexes. The fact that their natural 
duties and responsibilities differ because of a difference 
in organism cannot in any way change the natural 
rights of either. As woman has the same number 
and nature of fundamental forces of man, it is simply- 
absurd to claim any difference between the different 
sexes than that caused by physical organism and past 
cultivation. So all her sensations of judgment, life 
generation, vision and faith must be precisely the 
same in the same degrees of development and culture 
as in man, so her natural rights and her relations and 
responsibilities to God cannot differ from those of 
the male sex, because in physical strength for work 
Q,nd the flesh peculiar to it alone is she different. 
So she cannot be called the naturally weaker sex 
in any other force than physical strength and the 
capacity it develops for business. And nine-tenths 
of her present business weakness will pass away by 
her elevation to a proper companionship with man, 
and by industrial or business intelligence that a cor- 
rect idea of natural law and natm-al right by the 
(324) 



CHAPTER III. 325 

masses will finally cultivate in her after they arrive 
at a sufficiently high degree of moral purity. 

If observers would study the origin of capacity 
they would find that all practical ability is the pro- 
duction of feelings acted upon by surroundings, and 
that the same feelings under the same circumstances 
T\dll develop the same ability. There is a natural 
cause found in the different proportions of the seven 
fundamental forces combining in different persons to 
form their being, and in the cultivating influences 
surrounding them for the existence of every different 
character and capacity of man. So all present in- 
feriority of woman to man, except in the capacity 
developed from muscular action, must be the result of 
improper culture, and a reproach to the ruling sex of 
the past and also to those of the present who continue 
.it. But to call woman naturally inferior to man in 
muscular capacity, is like calling the feet inferior to 
the hands because they are not created for the same 
pui-poses. If the feet are equal to all the duties 
naturally assigned to them, what more can the hands 
be, and what have they to boast of over them ? So 
wherever nature and circumstances have divided the 
real duties and obligations of life into a male and 
female sphere of action, neither sphere can rightly 
claim any honor over the other, for both must be 
properly filled to prevent just condemnation. And 
where such divisions do not exist merit alone and not 
gender can rightfully have the preference. When 
public opinion has practically endorsed these natural 
truths, woman's present abject dependence upon man 
will rapidly pass away in a self-reliance and cultiva- 



326 CIVIL THEOLOGY. 

tion of business capacity successfully competing with 
man to tlie equalization of her wages with his. And 
then, if married, she will be her husband's business 
companion, and have something more valuable and 
elevating for a change than discussing the sayings 
and doings reported by neighborhood sentinels. But 
confidence between the different sex, the foundation 
upon which all true matrimonial happiness depends 
for existence, must first be honored and cultivated 
by State law before woman can expect equal liberties 
with man, and without these she can never compete 
with him in business. So until then she must serve 
and occasionally suffer shame and wretchedness, for 
a confiding trust originating in honesty of heart 
that contributes more to matrimonial happiness among 
the truly honorable than any other single character 
of man. It is not within the capacity of base mor- 
tals to overestimate the honesty of any one, for it is 
impossible for them to see virtue they never felt the 
promptings of. Show me a faithless devil, and I will 
then see one who places no confidence in any one. 
Because it is as impossible for him to be otherwise, as 
it is for there to be an effect without a cause. In pro- 
portion as persons hate moral baseness are they morti- 
fied and disgusted with those who suspect it in them. 
Pure and confiding love can only exist in persons of 
moral culture. Animals in human form can only 
love as animals. There is not a strictly pure and just 
man on earth, and never will be, but whose matri- 
monial happiness requires a confidence in him by his 
intended wife that utterly disregards all ceremonial 
formality in the matter. I know that this feeling is 



CHAPTER m. 327 

incomprehensible to those incapable of discemino 
naturally fixed righteousness. So it is of first im- 
portance to purity and happiness in matrimony that 
its natural laws be defended by State law, rather 
than be destroyed as they now are by ceremonial law. 
The first union of generative forces without respect 
to the manner in which it is brought about is the 
consummation of natural marriage. And the only 
act that can inseparably unite by natm*al law and 
those so united however inconsiderately done, are 
united by the God who gave the forces that brought 
them together. And as these forces" of generatiou in 
the different sex have in natural marriage natural 
laws forbiding infidelity to each other, the union 
becomes naturally peii^etual, and cannot be severed 
without parting asunder what God hath joined 
together. Such is marriage by natural law, and after 
such a union no confl.icting tastes or interests can 
justify a violation of its natural laws, rights and 
duties, for were the forces of a man divided into a 
tliousand different classes of feeling, nine hundred 
and ninety-nine of them united against the action of 
the remaining one, could not justify their control of 
it in violation of the natural laws of right, or false 
culture would justify crime a natural impossibility. 
So present State laws both teach and defend the 
adultery, bigamy and polygamy of natural law, the 
only authority that does not conflict with the forces 
of God, for they render marriage by natural law only, 
invalid and unite the parties to it to other persons. So 
allowing that the female masses have at present at- 
tained a sufiBicient decree of intelligence and morality 



328 



CIVIL THEOLOGY. 



to be trusted with natural liberty, and that the male 
masses are capable of enforcing natural law and 
natural right, it is evident that from this forth the 
effect of such arbitrary laws can only be to screen 
the base, check confidence in the honorable, and to 
disgrace forever the too trustingly innocent. So 
the first step in State law towards the natural free- 
dom in generation, that natural right and equal jus- 
tice between men and women demand, is to so strictly 
enforce the natural duties of generation as to prevent 
all legal difference between natural marriage foolishly 
consummated, and marriage consummated according 
to the requirements of present popular formality. 
And then so modify present marriage laws as to 
only require its consummation in the kuowledge of 
suitable persons for witnesses, and finally to leave 
the whole matter to parties concerned. The first 
effect of such a course would be to wipe out of exist- 
ence so-called seduction and bastardy, and to even- 
tually exterminate the social evil. For by the natural 
laws of the generative forces the prostitute becomes 
as much the lawful wife of her paramour, as the 
innocent lover does the husband of his much-desired 
wife. These laws are manifest in the naturally un- 
compromising selfishness in feeling of this force 
in matrimony that prevents sin against it through 
ignorance. Because of this natural self-evident light 
in substance, infidelity here is like sin against the 
Holy Ghost unpardonable, and entitles of natural right 
to divorce and subsequent marriage. So the natural 
laws of generation forbid consent to marriage with 
a person when there is reason to believe them impure 



CHAPTEE in. 329 

in this respect, unless already so degraded in strength 
by moral baseness as to be capable of ignoring or 
practically forgiving the past, after which natural 
marriage with tliem becomes as binding by the natural 
laws of generation as either of them are capable of 
feeling, and so should be held obedient to tlie same 
responsibilities by statute laws that any other mar- 
riages are, because as already shown no incompatibility 
in other respects can excuse violation in this, and no 
superior moral purity in the generative forces can be 
claimed by visitors of houses of infamy over their 
occupants. But to see more clearly why all other 
forces of man must in matrimony yield unconditional 
obedience to the natural rights of the generative 
force, it must also be remembered that all the other 
forces of man, except life, are by nature servants ,to 
generation, and in the spiritually dead it is the only 
force of man that is a moral guide by purely natural 
rather than cultivated feelings. So all other forces 
of such persons must be more base in spirit than this 
one, and consequently on account of their errors as 
well as their office in being worthy of less regard by 
State law. And this relation between the genera- 
tive and other forces of man continues up through 
all the moral grades to spiritual purity by a relative 
increase of power in feelings of natural right in the 
generative forces as we advance. This character of 
the generative force makes separation and marriage 
to another for other cause than adultery a violation 
of its nacural i*ights, because all other sins than this 
can be forgiven a marriage companion without violat- 
ing natural law. So adultery is the only natural or 



>ii 



330 CIVIL THEOLOGY. 

faultless ground for divorce. When this is under- 
stood and acted npon in State legislatures, marriages 
will be more carefully contracted by a certain class 
and less unreasonable contention will be indulged in. 
So in marriages by natural law only no circum- 
stances or grades of character can change their natural 
rights and responsibilities. And in harmony with 
these natural laws of right proving equal rights and 
responsibilities between men and women, every State 
law must sooner or later be moulded. And if this 
had already been done, then quiet, healthy, moral 
females disgi'aced in the eyes of public opinion and 
ruined in worldly prospects, happiness and natural 
usefulness, would not be now found in every town 
and neighborhood of the nation with their naturally 
lawful husbands proudly living in adultery with 
other women by Jegal and popular approval. If for 
one single year female lust could and would in viola- 
tion of natural right, so terriblj^ destroy the prospects 
of the same number of men, and render them so 
burdensome and dependent upon relatives and 
strangers for a home, nothing but contempt for 
female strength by male bigotry would prevent the 
halls of every legislature of the nation from ringing 
with the discussion of remedies. It needs no reason- 
ing to show that all crimes against the generative 
force are greater in proportion to their hurtful or 
injurious effects upon the entire happiness. If a per- 
son is made bj- such crime to suffer more on earth 
than they enjoy, the crime against them must be 
greater than murder that has no modifying excuse. 
If in addition to this their friends are hurt, which 



CHAPTER m. 331 

could not be otherwise, the crime is still deepened. 
And finally, if the deserted did not attempt to violate 
the natural laws and rights of the generative forces, 
(and this she could not do until after natural mar- 
riage, because before this they had not acquired any 
naturally fixed right over her), she is by natural law 
and natural right and equal justice free from the 
least action of just censure in the matter from her 
natural but false husband. There are two principal 
causes why public opinion and its sentiments em- 
bodied in law, is now at such variance with these 
natural truths as to clothe the woman with perpetual 
infamy, shame and weakness in life, and excuse the 
man from all future inconvenience and liabilities for 
from less than one hundred to several hundred 
dollars only. The first is the principle of civil bar- 
barism that concedes natural right and equal justice 
to the physically weaker, no faster than circum- 
stances or increase of intelligence convinces that it is 
better for the ruling party. The other cause is 
woman's conscious weakness to defend her own happi- 
ness in the case of infidelity in her husband, by such 
proprietary advantages and rights and such business 
capacity as she possesses. So for self-preservation she 
has built up, until it has become self-sustaining by 
habit, a watchfulness over her own sex, and a relent- 
less intolerance and social aristocracy to banish from all 
reasonable social contact with her husband, by all 
possible means every female that either circumstances 
or past record gives the least grounds to suspect. 
If any man doubts this second cause, he will find its 
truth quickly demonstrated if he loses the confidence 



332 CIVIL THEOLOGY. 

of his wife. So every cause is either directly or in- 
directly of the ruling sex. Not that we could if we 
would, excuse any injustice in woman, but because 
man's past rule has made them responsible for the 
present state of society. So shame and future infamy 
be to the characters that help to pei'petuate the 
causes, or that oppose the remedies found in natural 
law, natural right, and equal justice, as delineated in 
this chapter and the next. 



CHAPTEE lY. 

MARRIAGE AND FAMILY RELATIONS AND OBLIGATIONS 
CONSIDERED FROM A NATURAL RIGHTS STANDPOINT. 

"With the consummation of marriage is established 
a union, that moral purity and proper spiritual growth 
will elevate the forces of, by gradual increase of life 
to immortality in God. If the matrimonial force 
could reach no higher life than that of animal health, 
and then perish with the failing vigor of mortal 
flesh, as present popular theology and spiritual 
death seem to indicate it might have chang- 
ing and perishable laws. But as it can become 
eternal in one of the fundamental forces of God, and 
was from the beginning designed to so become in all 
who are accounted wortliy of immortal life, tlie same 
natural laws apply to it in spiiitual death that do in 
immortal life. So then even every desire in conflict 
with eternal fidelity in this force must, by naturally 
fixed laws of progress, destroy some of its spiritual 
strength alread}^ developed, by education of its feel- 
ings, until it sinks to the spiritual level of a dumb 
brute. But, by purity in desire and judgment, this 
foi'ce becomes in spiritual life self-protective, and has 
an ever-present, pervading feeling that grows stronger 
until perfected in divinity. "Where there is but one 
body and one flesh perfect in the male and female 

(333) 



334 • CIVIL THEOLOGY. 

character of this force within itself, so that in it there is 
neither marrying nor giving in marriage, for all are 
one feeling ; God, enriched by the knowledge that 
mortal feeling he never did or can feel the weakness 
of, can alone give ; and man saved in immortal glory 
by the feelings that God alone can possess, both per- 
fected in one. Then go up throughout the whole 
sphere of civil rule, for fidelity to the generative force 
covers it all. The laws by which you violate it in 
otliers, weakens it in yourself. If love in your 
neighbor for his children is weakened by burdens 
you help to lay upon him in civil rule, then, by fixed 
laws of nature, you have weakened your own ability 
to feel. And in proportion as you honor love in 
others you protect it in yourself. But fidelity to 
your wife and husband is the field in which all the 
other virtues of this force are cultivated ; so its co i- 
sideration naturally comes first in order. 

As we have shown in the preceding chapter the 
superiority in natural authority of the generative 
force in natur.il man over his other feeling forces, 
and have in the volume of the book proven its equal 
claims to immortality, it is not necessary to give 
further reasons to show that marriage is by nature a 
union for life, and, perhaps, for eternity in God. 
Because while existence remains, either here or be- 
yond the grave, its natural laws must continue in 
force. The separation by the grave of those in Christ 
cannot be more than the separation by an understood 
absence for a time behind impassible barriers. But 
the existence of the spiritually dead beyond corporeal 
death, is yet beyond the reach of my understanding. 



CHAPTER IV. 335 

JS"othing to me concerning man's future destiny is so 
utterly dependent upon faith as this. As I advance 
in an understanding of the figures of civil and 
lehgious salvation and damnation, all apparent 
light on this subject frona the Bible vanishes into a 
dependence upon double meaning of sentiments and 
scriptures, and thence to utter darkness. Still, I 
believe that they live on, until either annihilated in 
the burnings of God or saved by his Kfe. But I have 
believed things stronger, because of more apparent 
evidence in feeling for their support, that time proved 
me mistaken in, and this on such a subject is saying 
much. The revelations concerning ray young friend, 
Isabella, (see pages 34 and 35), are now my only re- 
liable support of this faith, and these revelations were 
only by feelin;;i:s and figui-es that I am yet only a 
student in. But 1 believe the spiritually dead hve 
beyond corporeal death, and I believe it for far better 
reasons to me than I have yet known others to give. 
But whether they do or not, the same laws of pro- 
gress, in capacity to enjoy happiness, apply to them 
here on earth, that do to those ascending into im- 
mortality. All are ahke dependent upon fidelity to* 
natural law and natural right for progress in happi- 
ness, until they ascend into that love which truth in 
substance is the life-blood of. So, the plan of salva- 
tion gives the only key to the perlect unity in aU the 
forces, that gives perfect freedom of action to both 
parties in marriage without conflicting with each 
other. And the fact that when in Christ, the 
spiritual flesh, such equal authority and freedom 
must harmoniously exist between them, because of 



336 CIVIL THEOLOGY. 

the equal moral forces and equal natural rights and 
equal intellects, and the equality of God to himself 
in each proves conclusively that such equal authority 
and equal freedom should exist from the first, and is 
demanded by mutual interest, equal justice, natural 
right, and the plan of salvation. So herein is over- 
thrown all supposed right of man to arbitrarily com- 
mand woman, as indicated by her oath to obey bim in 
the marriage ceremony. So reason, truth, mental 
light and love, are the only commanding authorities 
in matrimony. And this natural unity and equality 
in nature of forces annihilates all just division 
of interests, so that like natm-al interests and rights 
naturally exist in both in all property and capacity 
brought to the union by either, because matrimony 
is founded upon the claims of generation in which 
both parties are one and equal. And these claims of 
generation by natural right possess both the ability, 
time, and money of both the parties to it, so that 
neither can any longer use either their time or money 
for purposes conflicting with its natural interests, rights, 
and duties in such a union. So both parties to mar- 
riage by natural right possess a negative power over 
each other's acts, in all matters of moneyed strength, 
that in justice and natural right makes all business 
transactions of either without the other's approval void 
and of no elfect. Being one in such interests they must 
pull together, or not pull at all until mental light 
harmonizes them. But the natural rights of faith in 
business forbids the question as to authoritative action 
by either, until the objection of the other is properly 
made. So the State laws, allowing a man to sell pro- 



. CHAPTER IV. 337 

perty in defiance of his wife's opposition, and, at the 
most, only allowing her a one- third retain ment for 
life, are in conflict with equal justice and natural right, 
but not so glaring a proscriptive as the laws by their 
side denying the woman the right to sell any part of 
the property brought to the marriage union by her- 
self, to take effect while her husband lives. I^ow, 
apply the same legal restraints to the husband, and 
natural right will be endorsed instead of this base 
prosecution. Strange that men of present culture 
are so prone to tyrannize, as to refuse equal justice 
and equal rights to their mothers, sisters, wives and 
daughters. Can it be possible that they think them 
incapable of properly using their natural, heaven-born 
rights ? If so, shame on them for perpetuating the 
civil and religious culture that made them thus 
morally weak, for equal rights and equal justice be- 
tween the different sex is simply moral duty. 

So upon marriage the property and capacities of 
both parties become subject to a natural unit of 
forces, extending throughout them both, that has 
branches in every sphere of action and covers the 
entire field of civil rule, so that every act is in some 
way under control of its laws, or should be. So here 
are two persons existing in one unit of force in feel- 
ing, each one possessing its entire spiritual sphere, 
the same as two persons in God possess one and the 
same body. So the same relations naturally exist 
between the male and female persons in matrimony, 
with respett to authority in right and rule, that exist 
between the Father and Son in God. So in 
matrimony, the personal force of man is the natural 



I 



338 CrviL THEOLOGY. 

business head of the personal force of the woman, but 
not of her six sensitive forces, for in them thej are 
created equal. So the only authority given man 
over woman by nature is in that knowledge which 
the sensitive forces cannot give, but which is only 
gotten by works beyond the reach of woman's 
natural sphere in matrimony. In this she is by 
personal position, after marriage, made subject. 
Consequently either one is the natural and should be the 
competent business head in the absence of the other. 
So upon the death of the husband the wife is by natural 
law, natural right, and natural duty, supreme master 
of all the family property and duties not yet dis- 
charged, and no State authority or child of the union 
can lawfully interfere in anything. 'No natural right 
of the marriage union can end on earth until the last 
duty it created is discharged, because the sphere of 
every marriage union is by natural laws of generation 
perpetual, complete, and perfect witliin itself, admit- 
ting of natural right no interference by any person of 
other unions of generation, either present or probable. 
If fathers and husbands think those having interests 
in other marriage unions are better capable and more 
to be trusted than their wives and daughters are, 
with providing for the future welfare of their hus- 
band's children, it is high time they begin by moral 
and business cultivation to prepare them for such 
emergencies, to keep their property in its proper place 
and from the control of hungry officials. And let me 
here state, that I wish it distinctly understood, that 
in all matters of this life in which I am personally in- 
terested, I require strict obedience after my decease to 



CHAPTER IV. 339 

the principles I here lay down. But the marriage union 
being by nature perpetual, its violation by a second 
marriage after the death of the first companion com- 
pletely severs the party so marrying from every vest- 
ige of natural right acquired by the first marriage 
union. For in a second marriage, in harmony with 
natural law and natural right, precisely the same civil 
relation to the first marriage union, and its accumu- 
lations of wealth and its ofispring, must exist that does 
towards any union between other parties, or two dis- 
tinctly separate or naturally exclusive forces, having 
by natural law and natural right exclusive control of 
all their own natural or acquired elements, and 
bound by natural duty to first provide for the natural 
rights of their own offspring, would come in collision, 
and thus make the natural laws of right conflict 
within themselves. So here, even if we drop the 
uniting forces at corporeal death, the natural rights 
of the child in the parent, and the consequent im- 
possibility of lawfully denying them for the rights of 
another union, and by the perfect harmony that must 
exist in all natural rights, is again indicated the 
extension of the marriage obligation beyond the 
grave, because no such a thing as charity in violation 
of natural right can lawfully exist. What is not dur- 
ing poverty and bare subsistence in harmony with 
natural right cannot be made so by the ability to 
obviate • its injurious effects, except by the lawful 
claims of charity, or natural right would be made 
subject to charity instead of justice for the discharge 
of its claims. The natural rights of the child in the 
parent or parents must naturally extend to its pro- 



340 CIVIL THEOLOGY. 

tection and cultivation, until it is reasonably compe- 
tent to provide for itself. This umch it is entitled to 
of natural right from its parents, because they are 
responsible for an existence and need in its life, that 
the child had no choice in the creation of, and that 
consequently it could not of natural right be respon- 
sible to any one for the wants of, only so far as it can 
properly provide for itself. So upon its acquirement 
of sufficient physical, mental, and moral development, 
to safely provide for itself, it is, so far as natural 
right is concerned, free and independent to begin busi- 
ness for itself. But it may yet lawfully remain firmly 
bound to their pecuinary interest by the voluntary 
ties of love. So laws founded upon the principles of 
pay to parents for rearing their children, by requir- 
ing a certain number of years subjection to them, 
and then making the child responsible for its own 
maintenance, whether capable or not, are not only 
in violation of the natural rights of the expert, 
through patient industry, but are basely unjust 
towards the child, that cannot properly provide for 
itself at that age, because of some misfortune, either 
inherited or happening to it before the age of ac- 
countability in such matters. To us no natural 
right of man is clearer than that of the natural right 
of the impotent offspring to maintenance from their 
parents' capacity and wealth, to the exclusion if ne- 
cessary of every other child from a single dollar be- 
yond that necessary to properly qualify them for the 
common duties of life. And this right of the im- 
potent, being natural, cannot be violated by the 
parents with any less crime than that of real theft or 



CHAPTEE IV. 341 

robbery from a child's own earnings to give to another. 
This being the case any mistake the parents, as 
natui"al guardian of their own impotent child, may 
make, by not reserving from the possession of other 
children sufficient for its maintenance, cannot be 
of right binding upon the impotent child, but its 
support must first be had as a natural right. The 
only natural claim that brothers and sisters have 
upon each other for support is that of love, and so 
may in bad characters be of less force than their 
claims upon strangers, whom they have not yet 
wronged. These claims of love we will consider in 
the next chapter. But we would not do the subjects 
of this chapter justice if we did not give the rum- 
dealer's position towards them. 

The husband and father, by being the natural 
head of the family, does not thereby get any arbit- 
rary power over its natural rights in himself, to means 
of support and cultivation from the proceeds of his 
labors, therefore he cannot spend in intemperance 
such means, without being truly guilty of either 
theft or robbery, as he may have done it without 
their knowledge, or in defiance of their reasonable 
opposition. But the operation of such theft and rob- 
bery, and the unity of interests in the family forbids 
legal action against their business head. ^ But he may 
have a partner in criminality in the furnisher of the 
liquor, equally guilty of one or the other of these 
crimes, and of just right, subject to the legal penal- 
ties for theft or robberies. But for the furnisher of 
the drink to be thus guilty, he must have evidence of 
the consumer's baseness, because he has no right to 



342 CIVIL THEOLOGY. 

subject any one without cause. Further than this, 
and the removal and punishment of parties to drunk- 
enness as a public nuisance, no molestation, restraint, 
or interference with the purchase and sale of liqours 
not common to other articles of commerce, can be 
allowed without the violation of justice and natural 
right, because every man has the natural and just 
right to buy, sell, and properly use every substance 
he understands the use and effects of, without any 
other responsibility to society than that of a just use 
of this freedom. As long as a man violates no 
natm-al right of others, he is of right entitled to all 
the freedom of the God of nature. And no man or 
civil power has any right over any man that they 
would not have over God, under the same circum- 
stances, if he could be so placed. But the liquor 
laws so far enacted make the just suffer for the base, 
as if justice to the few could only be secured by doing 
injustice to the many ; so here is positive proof that 
the makers of these laws did not discern between 
works for principle and works for the person, or they 
would have framed these laws to correctly discern 
between justice and injustice, so to educate the com- 
mon people to correct ideas of right, and thus make 
real crime disgraceful. 

By remembering the arguments of this chapter as 
supported by the rest of the volume, you can see how 
pure, perfect, and eternal are proven the laws and 
rights of matrimony. "We have looked in vain to find 
any natural right to voluntarily shufil<3 off their least 
claim even in eternity. And we also look in vain to 
find a final end of its uniting forces, while man has 



CHAPTETJ IV. 843 

any con scions existence in eternity. How grand and 
ennobling is the thought of such an undying union. 
How impressive to think of the importance past his- 
tory must have to such a hfe. But no other effect in 
salvation could be expected from the generative 
force of God, as there are but two personal forces 
within him, both of which are male. Thus showing 
the male and female pei*sonal forces of man equal 
in full salvation, both having the mind of the Son 
while one possesses the male, and the other the 
female character of Christ united in one flesh and 
spiritual body, putting forth branches from its off- 
spring. 



CHAPTEE Y. 

FAMILY GOVEBISrMENT CONSIDEEED. 

The consummation of marriage is the establish- 
ment in civil life of either a small monarchy, republic 
or individual sovereignty, as the parties to it live in 
the spirit of barbarism, natural law, or of Christ. In 
such minor monarchy, republic or individual sove- 
reignty the different characters of action mani- 
fested are its citizens. And between such manifested 
characters the same interests, relations, responsibilities 
and government naturally apply that should exist 
between the different real persons of a nation. Each 
character and not the person ruling according to its 
importance. If these family powers are organized 
upon territory not yet fully explored by both parties 
previously, unknown tribes may afterwards be found 
within their natural bounds. Then is likely to 
come conflict and war in the monarchy, discussion 
and development of deciding light in the republic, 
and rejoicing and happy union in the individual 
sovereignty. 

The first and last of these three different charac- 
ters of family rule are by nature at utter variance 
with each other, and could not possibly flouiish a 
single day under the known rule of each other's laws. 
But the republics which are a medium between them, 
(344) 



CHAPTEE V. 345 

will eventually swallow up the monarchies ^y gradual 
auDihilation of their rule, and rear their own subjects 
so high as to lose first dominion over them in the 
perfection of individual sovereignty in God. The 
two first of these different characters of family rule 
are potent for good in proportion to the degrees of 
cultivated feeling and general intelligence of their 
ruling characters. The monarchical rules by physical 
strength and a knowledge of the physical and social 
consequences that are likely to follow from injury to 
others, so its laws are arbitrary. The republican 
rules by depth of moral feelings, cultivated in the 
natural forces by surroundings of truth in word and 
judgment, and strong manifestations of feelings in 
accordance therewith. The individual sovereignty 
rules by a love that truth in judgment is the ever 
visible life blood of. It may also be said that fear of 
punishment rules the first, and that love of right 
rules the second, and that love of everybody rules the 
third. 

In the present state of society numerous shadows 
of all three of these characters of family rule mingle 
together, but the real substance of the first one only 
reigns in State and federal rule, and by such educat- 
ing influences continues itself in the family. Still 
the struggles of only the shadows of the higher 
spheres against such odds are rapidly gaining ground. 
Foi-ty years ago the arbitrary or monarchical sphere 
reigned almost absolute in the government of the 
common schools, but to-day it is in a large majority 
of the common schools of this nation an unwelcome, 
transient guest, associated only with the lowest 



3i6 CIVIL THEOLOGY. 

grades of young humanity. Ilf has also recently been 
overcome Dy shadows of the higher spheres very 
poorly seen, and been made to overthrow African slav- 
ery, one of its own great institutions, to prepare more 
fully the way for the struggle now to come for a joint 
occupancy of State and federal rule by all three. So 
we must clearly discuss their respective merits and 
claims, that the proper position of each may be 
assigned it. At present the substance of the first 
sphere and the shadows of the second and third are 
so combined in the same families, as to require much 
intelligence in them to clearly define their respective 
fields of operation. The arbitrary sphere is manifest 
by meant or real orders, such as this and that must 
or must not be done, do this, attend to that, come, 
go, etc., with the understanding that either physical 
chastisement or injurious displeasure will follow dis- 
obedience. Such rule is successful over youth for 
immediate results, and the cultivation of habit in. 
proportion to its dignity, moderation and firmness. 
But maturity developed in it is governed by its in- 
telligence, surroundings and natural balance of forces. 
The seven fundamental forces of man so combine 
and modify each other that the nearer they are equal 
in a man the less likely he will be to err in judgment. 
To show this more clearly we now give some leading 
tendency of each power. 

The man in whom the force called conscience 
largely predominates, will readily risk all his earthly 
happiness to punish real or supposed crime. But 
alas, how often in the first sphere the would-be aven- 
ger is the real trangressor, for the only ideas of right 



CHAPTER V. 347 

it gives are those gotten by past experience in the 
physical and social consequences of different charac- 
ters of conduct, and much intelligence is required to 
correctly apply such a sense to the solution of con- 
flicting claims. But when this force of man is inferior 
in strength to his other forces, the simple right and 
^ wrong of a matter will but little concern him. 

The man in whom the feelings merely of life largely 
predominate over his other forces will feel all legal 
restraints or restraints of circumstances burdensome, 
and will find time for pleasure excursions and social 
enjoyment, while abject poverty stares him in the 
face, such being his chief enjoyments. But when 
this force is the smallest of the six of feeling, such 
recreations if indulged in at all, are only for rest or 
policy. 

With respect to government the matrimonial force 
is the only law-giving character of man. Without 
this force there would not be a statute law in the 
world. Even conscience the great clamorer for justice 
and judgment, would have no important field of action. 
Because without the selfishness, sickness, infancy, edu- 
cation and privacy creited and demanded by this 
force in man, money would lose its importance, and 
necessity the mother of invention, would no longer 
develop mental light and store up for the future. 
Then life so narrowed in its requirements would have 
no need of State government. So when predominat- 
ino- over every other force of a man he wants a law 
for everything, but when it is the least of his forces 
laws by him will be but httle desired. 

When vision is the predominating force it gives 



348 CIYIL THEOLOGY. 

inventive genius to be directed bv the next highest 
of the man's forces. But when small in this force he 
must learn of others what he would otherwise see for 
himself 

When faith predominates over the other forces of a 
man he will be speculative, and subject to castle 
building in the air, and irreliable in everything that 
is of faith. But when this is the smallest of a man's 
forces it restrains from profitable enterprise. 

When strength highly predominates over the other 
forces of a man, it naturally becomes his main de- 
pendence for happiness, and the dollars and cents that 
represent it will be more highly esteemed by him 
than will any honor or reputation that does not en- 
sure theiu. But if deficient in this force other 
forces will be the more depended upon. 

So when each child difiers from every other one of 
a family, because of a relative difierence in the 
amount of each natural force combining in them to 
form their being, such arbitrary rule and culture can- 
not ahke develop in each a good moral character. 
Because the feelings of truth in judgment concern- 
ing right and wrong, in principle commonly called 
conscience, which is the only foundation upon which 
rests all true morality, has no self evident laws in 
that sphere, as such self-evident laws depend for 
existence upon natural law and the spirit of truth. 
This you will see proven in hundreds of difi'erent 
ways in families governed by arbitrary rule. Notice 
fthat in them the children while yet babes are told 
to hush or the bugaboos will catch them. And as 
pat ure begins to prompt them to pedestrianism vari- 



CHAPTER V. 349 

ous lies are resorted to, to pacify or hold in restraint 
until they can be trusted for short periods of time 
from under the eyes of the naturally anxious parent. 
And then while away they are more or less the 
objects of false jest to playfully tease, until at ap- 
proaching maturity they are thought extremely ver- 
dant if they believe anything simply because it is 
told. And in turn they have by the effect of such 
surroundings become natural liars, and are dead to all 
the natural life in feeling of truth. Although among 
their peers they may maintain a reputation for truth, 
while continuing to jest in lies, because such charac- 
ters cannot in any way understand or see the feelings 
of truth in spiritual substance. Here lies are con- 
demned only in proportion to their supposed injury 
to social or proprietary value. This death to the power 
or substance of truth renders all the attachments of 
life destitute of basis in correct feelings of judgment. 
So in this sphere they arise and exist only in clanship, 
and of necessity can only extend so far as the sup- 
posed interests of the other forces are concerned. 
This explains why so many wars have existed between 
different powers by approval of citizens on borh sides. 
This death to the life of truth renders man's genera- 
tive force whose laws are naturally perfect in its 
selfishness, deficient in truth of action toward others, 
while he exacts for it in himself perfect fidelity. And 
it renders mental vision destitute of the restraining 
power of ti'uth in judgment so necessary to direct 
its action in civil rule, as seen in the enslavement of 
man and forced allegiance, and also, in laws enacted 
for truly just purposes, as in temperance laws that 



350 CIVIL THEOLOGY. 

infringe upon the natural rights of the truly honor- 
able, and just to punish and protect from the truly 
unjust and base, as if natural right could uot be pro- 
tected without its violation. Also as seen in forced 
education, laws where the honorable and base are 
alike included, as if the moral effect of doing right by 
natural feeling should not be respected, but should be 
placed under the ban of law to shield the base from 
proper condemnation and give them the appearance 
of moral equality, and thus destroy the power of the 
good to elevate their children by example in this 
matter, and have their gratefulness in tm-n. Such 
laws show their framers yet too low in the scale of 
moral culture to see any power in moral feelings, or 
they would feel and respect their rights. 

Death to the strength of truth also fills a man's 
faith with errors, because by a fixed law of n*iture it 
is impossible for him to correctly discern any spiritual 
feeling above his own, so he is dependent upon words 
and actions instead of their spirit for truth. And 
these he cannot correctly interpret until he comes 
down to his own spiritual level, and then he will fre- 
quently be deceived by faihng to make propei allow- 
ance for composition, education and surroundings. 

This death to the power of truth in substance also, 
prevents capacity in the ignorant to correctly discern 
their proprietary rights, and causes law suits, and 
causes in the learned ignorance of the strength of 
natural right in the feelings of the masses, and also 
renders them incapable of discerning the strength of 
reasoning based upon spiritual light. 

We BOW turn for a while to the consideration of 



CHAPTEE V. 351 

the higher spheres of rule. As it is only their shadows 
among the masses and not their substances that will 
now compete for their lawful parts of State and 
federal rule, it must be borne in mind that the 
shadow holds the same relation to the substance 
that a sentiment expressed holds to the substance 
within prompting to its expression. So these shadows 
are the sentiments of the forces of God heretofore 
explained. As these sentiments are manifested in 
nature and natural law it follows that as man 
gradually emerges from the lower grades of bar- 
barism he comes within comprehending view of 
many of their laws. And as he advances still further 
in general intelhgence and moral cultivation, many 
of their laws begin by natural force to cultivate in 
him feelings dependent only upon truth in judgment 
or natural right for their strength, and so has come 
the refinement of the present day in which some 
degree of these feelings exist in nearly every family 
of the nation. Were not this the case the spiritual 
part of our writings would appear to them either 
foolish or as a sealed mystery. Because the power 
in the feelings of truth and love in substance can only 
be understood by a union with them, as proven in 
the first of this volume. So were their sentiments 
not manifest in natural things there would be no 
possible way of cultivating the affinity required for 
such a union, and then a knowledge of Grod would be 
impossible for opposing characters could not thus ap- 
proach him. So none can receive the Holy Ghost 
however much they may desire it, unless they have 
no settled convictions of right in judgment conflict- 



352 CIVIL THEOLOGY. 

ing with its sentiments that thej continue to hold to, 
for how can one repent of sin thej are ignorant of. 
And settled convictions in civil rule in conflict with 
these sentiments would violate this spirit through 
supposed necessity, and thus make its possession un- 
worthily gotten, which would be impossible. So as 
the people heretofore believed, heaveu was entirely 
shut to them, except where in civil rule the non-resist- 
ing love of Christ that disarmed from a feeling to 
punish and thus left all settled convictions of right 
subject to love, and consequently tractible was given 
supreme rule. And this latter class of people belong 
to the shadows of the third sphere. There have also 
been some people left to form their own ideas unin- 
fluenced by human culture of any kind, such may by 
nature be prepared for light if they seek it, for such 
was the author of this volume. 

On receivin^^ the Holy Ghost its possessor cannot 
thereby be authority in matters of right in principle 
any further than his other forces are developed. To 
illustrate this, suppose his other forces have only one- 
tenth of the strength they may finally attain to, then 
with the same light of the Holy Ghost sin" against 
thgir same characters would only appear one-tenth as 
great as it would after they arrived at their full cul- 
tivated strength. And at every material degree of 
increase of strength new characters of work that 
could not spring from the lower degrees of strength 
are likely to be developed, that cannot receive their 
part of the Holy Ghost without mental action upon 
them. This in figurative language gave rise to giv- 
ing the Holy Ghost by the laying on of hands, etc., 



I 



CHAPTER V. 353 

and explains why Israelites prefigurino^ works of 
characters already possessing the Holy Ghost and 
spiritual flesh, had to have some people really posses- 
sing them to give the characters of- the eighth period 
that Jesus prefigured the unit of. So a person may 
be filled with the Holy Ghost, and because of small- 
ness of his other forces be incapable of condemning 
all the crimes of persons of great mental capacity. 
So natural laws and natural rights from the stand- 
point of God's fundamental forces is the only perfect 
authority in questions of right. ~ 

The practicing manifestations of the second and 
third spheres of family rule, are seen in the utter 
absence of every deceiving expression to any one, 
and in a choice being invariably reserved for the child 
or person expected something of, that there may 
never be a failure to make feel responsible to the 
principles of right love and personal liberty, and that 
sufficient opportunity may be allowed them to keep 
their true character well uncovered. Then the cul- 
tivation yet required can be the better understood. 
There is much more danger of a person refined by 
love and a pure sense of right injuring themselves by 
over doing, than there is of their neglecting duties to 
others. The pure in heart possess a feeling insepar- 
able from it that makes them naturally prefer to suf- 
fer in the place of those dependent upon them, or in 
the place of pure friends. And if this cannot be, 
they so keenly feel all their sensations of pain or 
pleasure that they weep with those who weep, and 
rejoice with those who rejoice. All persons of the 
highest sphere are watchfully anxious for the safety and 



354 CIVIL THEOLOGY. 

feelings of all tbeir friends. And those of the middle 
sphere are so in proj)ortion to their development. 
This feeling prevents a person from causing mmeces- 
saiy uneasiness about themselves and thus becomes 
self-protective. In the lowest grades of the arbitrary- 
sphere you see children frequently disregarding the 
natural anxiety of parents, and sometimes even affect- 
ing suffering for amusement. Such children already 
have the arbitrary spirit so deeply fixed in their 
nature, that much time under the wisest treatment 
will be required to destroy it. Any child raised 
under arbitrary rule will defend itself by falsehood 
whenever it thinks safe to attempt tliis, and maturity 
in this sphere is no better. So all this grade of human 
ity can be bought for the consideration prescribed by 
their estimation of safety and pecuniary profit. But as 
people advance in the higher spheres they become 
assimilated to the God of nature, and know no com- 
promise with sin. They maybe poor, despised, afflic- 
ted, or hewn down, or cut to pieces if God sees it 
best, but they cannot be changed from the integrity 
of their way. Like the laws of gravitation in matter 
that is hewn down and broken to pieces, their morality 
remains unchanged. And this firmness is in no way 
the result of resolution, but is of natural feeling and 
necessary self-preservation from greater misery. Such 
are the forces of divine life that in one sense of the 
word-tliey may be called supremely selfish, God being 
by nature so supremely selfish that he cannot yield 
an atom of his way however much suffering man 
must endure because of it. Even all truly Christian 
acts of charity are of a force within that demands 



I 



CHAPTER V. 355 

them for self-relief in feeling. Simple justice by 
those in Christ is immovable by nature, and the 
reverse of this wo aid be self-destruction of a glorious 
life for no consideration of future good. The utter 
absence of any such deep sense of right in those of 
the arbitrary sphere, is manifested by nearly all their 
opinions concerning the characters and acts of other 
people whose wisdom, intentions, pui-poses, and often 
their very rights and acts are poorly or altogether un- 
known. The fine sense of justice of those in the 
spirit of truth renders the moral position of such 
characters naked to them. Even children reared 
under the pure influences of divine trutli and love 
will become as it were by natural instinct capable of 
discerning the moral grade of all those with whom 
they are familiar. It is only such perception, and 
not by the seeing of the eyes and hearing of the ears, 
that we judge in righteousness, as Jesus said, for we 
discern the spiritual substance within by the spirit 
manifested b}^ the words, and not merely in the 
words. So the highly spiritual quickly discern the 
characters of those about them, and learn not to cast 
pearls before swine. They remain good to the unjust 
simply because they cannot be bad to any one. To 
show any better feelings to the morally base than 
they are capable of appreciating from the stand-point 
of truth, could not be rightly understood by them. 
To extend the forbearing manifestations of the love 
of the third spirit to errors or sins of the arbitrary 
sphere, would be destructive to the interests of both, 
for persons of the arbitrary sphere could not see it in 
any other light than indifference to their wickedness, 



356 CIVIL THEOLOGY. 

and the tMrd sphere would thus fail to defend and 
maintain the life-blood of its existence. So all per- 
sons should be treated accordino; to their understandinsc 
and spiritual material. We will illustrate this : Sup 
pose a mentally and physically impotent child, of 
purely arbitrary parents, is for present ease large- 
ly left while young to its own way, and no fixed 
feelings of right to any material extent cultivated in it. 
Then, when grown up, if a male, he will be danger- 
ous, because, having no correct feeling of right, and 
used to ruling in little matters, he will feel like doing 
it in all things, and when crossed the natural feelings 
for self-defence of all animals will arise and blindly 
prompt to force, and this makes the use of force in 
turn necessary. From some character or grade of 
uncultivated impotence comes all strife and war. 
But fortunate if the impotent is male, for then sur^ 
roundings of just self-provision will teach him right ; 
while the female impotent, by her seclusion and the 
oppression of woman in her wages and rights that 
has largely destroyed her sense of right towards-her 
male friends of the same family, is without any such 
educational advantages ; so when they become de- 
pendent upon relatives they feel no gratefulness for 
kind care. And then, if destitute of pride in 
dress, the only remaining way of cultivating their 
feelings through supply of their wants is closed up. 
So, incapable of feeling good in sacrifice of right to 
love, and having no intellect to see it, the only way 
of morally improving such dependents by reason 
is cut off. But the show of love by feelings, manifested 
by language and countenance, that even cultivates 



I 



GHAPTEE V. 357 

love in dumb brutes, is not yet disarmed of its power 
to cultivate and develop ; but it may be thorouglilj 
so disarmed, for this next means for good in the fruits 
of arbitrary life here given, may in females be 
thoroughly closed by crossness, tolerated and yielded 
to in youth, and afterwards cultivated by repeated 
crossings of them in their continuous attempts to 
ignorantly and foolishly rule, in imitation of other 
grown persons in the small affairs of family, and by 
the law of like producing like in its operations upon 
her, from the same sphere that inferior intellect in the 
impotent rendered powerless for counteracting good. 
Because harsh, quarrelsome demonstrations of foolish 
wicked anger is the extreme opposite of the love of 
the third sphere, and the most disgusting and con- 
temptible thing to it existing, and so shuts from its 
manifestation by natiu-al law of fixed feeling in truth. 
Affected show of love cannot exist in any but the 
morally base. And while the lower spheres descend 
in this feeling of disgust as we descend in them, they 
also correspondingly decrease in charity for the im- 
potent, and become incapable of cultivating them. 
So for the interests of the impotent thus ruined, and 
to make them tolerable until more refined, harsh, 
cross, foolish, vengeful contention must be suppressed 
in them at all ages alike, by the only means left for 
such cases — namely, the rod or its equal. Such is the 
remedy the overruling arm of God has used in all 
ages to chastise for correction even the rationally 
potent until they learned obedience, as far as required 
by their situation, God difiering from man in this 
respect only in the perfection of his operations for 



358 CIVIL THEOLOGY. 

good. Fortunately for impotents so unpleasantly 
taught by such cultivated habit that the love of the 
third sphere endureth all things, hopeth all things, 
and never faileth. But where would be its cultivat- 
ing influences if hushed in silence by disgust and 
contempt, because of continuous harsh, angry conten- 
tions words about every trifling matter; so where 
there is no other remedy force must bp used. But 
the slowness with which persons of the tliird sphere 
will move in matters of force, in even unavoidable 
family rule, because of the time it takes to first ex- 
haust every other means, is likely to give full notice long 
beforehand of coming force as the ultimatum. And 
to condemn some public ideas, and to disarm 
some characters of moral baseness of their stings, and 
further help make all judgment dependent upon 
knowledge for respect, we now speak of the lowest 
grades of foolish, self-damaging wickedness that have 
no promises of a penny's reward to tempt, but 
simply the gratification of pure unalloyed baseness of 
feeling. 

The angry impotent carries the news of the ulti- 
matum threatened to a sister equally but more 
wisely base, and also hungry for means by which to 
appear equal to a moral superior who had strongly 
condemned her previous action in attempting to make 
the same impotent a county charge without having one 
single dollar's pecuniary interest in the matter. JS^ow, 
like characters always sympathise and associate with 
each other, and the base seldom long have any other 
familiars, so soon enough are found to thoi'oughly brace 
up the impotent with justification and threats against 



CHAPTER V. 359 

her only friends, until tlie last remedy can no, longer 
be delayed, and then the waiting friends of wicked 
folly rally to the chai-ge, secure and control the im- 
potent, and sound their slanderous trumpets to blow 
abroad their lies, reflected from their own foul spirits. 
And by the silent contempt of disgusted purity and 
love, the assistance of previously offended, and also of 
morally blind religiously bigoted officials, is gotten to 
take charge of the matter, and require the payment 
of the impotent's board at a trumpeter's house who is 
still far more vile than the impotent is yet capable 
of being, and this, too, under penalty of having her sent 
to the county infirmary if not complied with. And 
ail this is without investigation into the matter, or 
any communication with the only supporters and 
friends the impotent ever had since her parent's death? 
except by public reports through the defamers, so of 
course silent contempt could be the only honorable an- 
swer. So, something more having to be done. Away 
the repentant impotent is sent under the charge of 
insanity, after weeping bitterly over the cold kind- 
ness of her new friends. But examination proves 
this charge too thin, an ! to save defeat the guardians 
of county chaiity have to be overcome by newly 
manufactured lies of so called charity. And the poor 
impotent, yet too high to not feel her cold surround- 
ings, is made truly miserable, until brought down to 
their level, and made that much less fit for a home 
of love, and is placed that much further off from the 
portals of Heaven, ^ow we have only faithfully de- 
scribed the wickedness of spiritual bareness all about 
us in Church and State, that only shows itself 



360 CIVIL THEOLOGY. 

generally in other and more sensible ways. So never 
doubt the naturally fixed law, that none are relatives 
unless of the same moral sphere, for everything that 
is of mortality may change and pass away. If we 
are intentionally wronged by a natural relative, then 
we are far more than wronged because we had loved 
them and they despised that love, and of truth can 
be no more regarded as worthy of the least com- 
panionship. It is only that moral weakness, which 
is destructive to all true happiness, that forgives 
crime in relatives sooner than in others. Then con- 
demn no one for ignoring a reasonably potent relative 
anywhere, from prosperity down to abject poverty, 
and sickness to the bier and grave, for you cannot learn 
all their reasons, because the jast would despise to 
speak of them, and the wicked cannot be believed. 
Judge no one by their ac s, but know them by their 
spirit, and then the cause of thsir acts will be under- 
stood. Terribly unyielding are the judgments of 
truth, and wicked relatives, however near, cannot evade 
them, for they are the life support of the just. Even 
if parents will not have their own children despise 
their spiritual character, they mu^t bo first to recaive 
the spirit of truth and obey it ; for the hates and 
likes of the fiendish sphere are weak in comparison 
with the hates and likes of the divine spheres. 

As we have only aimed in this volume to touch 
upon the subject of this chapter at its leading civil 
points to teach natural law, we now close by remind- 
ing the reader that its main object is, to impress upon 
the mind the importance of quickly framing all State 
laws in strict hi Mjony with natural law and natural 



CHAPTER y. 361 

right, to educate the morally lower classes of people 
to the unchangeable laws of right in principle, and 
to make them feel by proper penalties the terrible 
crimes of abusing the freedom thus given. 



16 



CHAPTER YI. 

SOME PAST A23T) PKESENT LAWS OF THE I]NITED STATES 
OF AMERICA, AS SEEN FROM THE NATUItAL LAWS 
AN^D NATURAL EIGHTS STANDPOINT. 

Some of the logical conclusions concerning human 
civil government that must be arrived at by all who 
look from our standpoint when apph'ed to the past, pre- 
sent and future, of the United States of America, are 
the following : African slavery in its mildest legal form 
includes in substance nearly every other crime against 
man, from the least up to that of murder in its blackest 
form. And all these crimes too against every slave of 
any considerable age. "Wliat physical suffering in death 
of the body either by the assassin's hand, or savage's 
torture can be taken into the count, when compared 
with the slowly pining and struggling agonies of the 
characters in us, stein by control of masters over our 
actions. Some characters in man, whose lives depend 
upon his freedom, would writhe and struggle in bitter 
pain and sorrow for years before yielding up the life given 
by fixed laws of God. In the very nature of man's com- 
posiiion, many murders in every slave must be commit- 
ted from time to time, and armies of characters in him 
be constantly bound, imprisoned and tortured. To kill 
a man's natural flesh cannot kill these characters of 
principle, unless the man has no existence beyond such 
death ; because if part of him lives on, all must ; con 

sequently, such death can only kill the works of hia 

(362) 



OONCLTTSIONS AJN^D INCIDENTS. 363 

Characters on tliis earth. But to slaj these characters, 
or at their awakening to life, to torture them and slay 
their works, cannot help but cause a sufiering that 
would soon amount to many times that of death of the 
material flesh. So murder of the most painful kind 
may be inflicted without much afiecting our earthy bodj- 
While by including it, some of the agonies of slow 
tortm-ing death of characters in works, the principles 
of which are tortured in chains of servitude, may be 
alleviated or shortened ; and in the slave many charac- 
ters set at liberty. To suppose any other result from 
death of the earthy body in this matter would be to 
suppose life beyond such death inferior in advantages 
to life on the earth, which would be inconsistent with 
the progress we see in all things. ITow to protect them- 
selves in committing these dark crimes in slavery, the 
Southern States seceded. To end their civil compact 
with the general government, they had a perfect right, 
because the object in view could not aflect the right, 
because unrighteousness in one party cannot justify un- 
righteousness in another party, for this would destroy 
the principles of truth altogether. While a man by 
voting for officers to carry out the intentions of a civil 
compact thus voluntarily declares himself a party to it ; 
he does not thereby become responsible for any acts of 
these officers not required by the letter of the compact. 
Neither is he responsible for any injustice, any such of- 
ficers may do in carrying out the intentions of the com- 
pact, unless said injustice is commanded by its letter, or 
he indorses it after done. I^either right justice nor 
common sense can bind an individual or community by 
his or their deceased ancestors, or give a man or com< 
munity power to bind anything beyond the demise of 



364 CIVIL THEOLOGY. 

the individual or individuals entering into the compact, 
except so far as concerns theii* own lawful individual 
property. Neither has any man or community any 
right to govern any man or community except by choice 
and consent of the government, the only lawful power 
of human civil government being the protection of its 
Bubjects by just means from injustice. So the Southern 
States not only had the right to secede from the Union, 
but also had a right to a just share of the government 
property. 

I have no doubt, but that, throughout all time to 
come there will be regularly organized systematic gov- 
ernments, but that sometime in the future they will in 
all their parts be obedient to the civil laws of our God 
throughout the entire world. But at present the gov- 
ernments by their laws constantly violate the fixed and 
eternal prmciples of justice, that substance in God call- 
ed the Holy Ghost. Still a most stringent and power- 
ful government, trusting only to the arm of flesh, for 
punishments, might exist without either constitutions or 
laws conflicting with this division of God, because its 
justice thus far is quickly seen by all sensible persons, 
and amounts in civil life to about the following. An 
individual and what he earns or becomes lawfully pos- 
sessed of belong to liimself and matrimonial companion ; 
and of all, he, she or they are of right sovereign master 
or masters, so long as not using anything possessed to 
the discomfort or injury of like rights in others. There- 
fore a man may be a subject of a government or not, as 
he sees fit. But when alone he is deprived of the ad- 
vantages of co-operative action in some cases for mutual 
benefit, and if without the arm of God for protection, 
may, in some cases, be subject to injin'y from the unjust. 



CONCLIJSIONS AND INCIDENTS. 365 

So he may, by agreement or token, enter into a political 
compact having for its object the general welfare of its 
members and the enforcement of justice towards and 
between them, and by so doing not sin against the spirit 
of truth. But he would have a right to withdraw his 
allegiance with all his effects whenever choosing to do 
so, unless a definite time had been agreed upon, in 
which case he might be responsible for damages to the 
extent of certain taxation beyond the severance of his 
connection, unless he left because of changes made after 
his becoming a member, that he could not support 
without committing sin against God. In other words, 
no civil government can of itself justly claim any other 
authority than that given it by the governed in their 
individual capacity in accordance with the fixed prin- 
ciples of truth in judgment, because other powers do 
not belong to man to give. It must appear a self-evi- 
dent fact to all sensible persons, that a government 
violating any of the principles of justice cannot 
justly claim any allegiance or respect, because justice 
can only require that which truth in judgment entitles 
to, consequently the entire scope of human civil gov- 
ernment that can justly bind its subjects is confined 
within the limits of justice, as seen from the Holy 
Ghost stand-point herein delineated. Consequently, 
no debt contracted by the government is valid or in any 
way binding on its subjects, unless contracted for just 
purposes. ITeither can any government or people bind 
future generations or persons to the payment of any 
debt contracted before their age of responsibility in the 
matter, however just the debt may be, only so far a? 
the party or parties leave to the intended payer or pay- 
ers real value in return for so doing. Justice being a 



366 CIVIL THEOLOaY. 

lixed prmciple bj which all laws should be tested. 
Done should be considered valid that violate its princi- 
ples ; so, local interests requiring action unnecessary or 
injurious to other sections of country, not only make it 
necessary to divide and subdivide, but demand it for 
justice and the right of self-government, as well as by 
the simplest common sense in business, because what 
people can attend to another people's business as 
well as they themselves can ? Besides this, all govern- 
ing people should be of the people governed, and, as 
much as possible, immediately under their observing 
eye. Human government must not in any case aim any 
at vengeance, but only at protection of its subjects 
from injustice ; further than this, it cannot punish 
crime without degrading its subjects and violating God's 
vision. Besides this, its power is in no way sufficient 
for such work, even if it could arrive at the truth as 
to guilt in a case, because the same offence in some 
cases when committed against one person, might be 
hundreds of times greater than when committed against 
another, because of their different circumstances and 
surroundings giving it that difference in its effects. 
Such as we have in this chapter described, is the kind 
of government pictured by Ishmael. But the relation 
of those in Christ to such government, so far as its di- 
rect protection is concerned, does not differ any from 
their relation to any other kind, except that they can 
administer such government as agents for its subjects 
while taking no part in it directly for themselves. 

In applying these, as the only principles that any 
human government can lawfully act under, to some of 
the unjust laws of the United States, we find the fol- 
ing condemned in every respect : — 



CONCLUSIONS AND INCIDENTS. 367 

First. All laws meddling in any way witli any 
purely local matters. 

Second. All laws looking to the payment of either 
interest or principal of any debt contracted to maintain 
forced allegiance to Government. 

Third. All laws for collecting any kind of tariff the 
operations of which do not alike affect every individual 
interest and geographical section. 

Organize a Government upon these principles, and 
there will he no inducement to secede from it ; and 
thereby scatter to the world the religion necessary to 
give them eternal life in man ; and then those ambi- 
tions of domain can seek additions in a lawful manner, 
because the Governments most justly and wisely con- 
ducted will naturally attract to themselves the aggrieved 
sections of other nations, thereby creating competition 
for good, until, so far as natural boundaries will permit, 
the whole world will become one vast empire of justice 
and freedom, until human strength is no more needed 
for defence among mortals. 
- The poor and those in moderate circumstances 
throughout the I^orthern States fought so far as re- 
quired during the Eebelhon to force allegiance to 
government, thus clothing themselves with crimes that 
they themselves can hardly consider, in the light of our 
civil theology, less terrible than those of human slavery 
as committed by Southerners. Still those having sur- 
plui^capital invested in slaves lost it all by the issue ; 
while Northerners; equally guilty of crimes, having 
surplus capital invested in Government bonds, have by 
the issue and their moneyed influence so increased its 
value as to more than relieve them from all burdens of 
the war. But those of the ISTorth whom it really 



368 CIVIL THEOLOGY. 

damaged found on returning home from the campaign 
that thej, after fighting the battles, must eventually, 
in various ways, mostly pay, with interest, their own 
expenses and losses while in the army, thus throwing 
upon themselves all the burden of the war that is really 
felt. 

ISTow the question is, will this class of people not only 
suffer themselves to be thus unproportionately bur- 
dened, but also continue to aggravate and increase the 
number of their own war crimes by attempting to help 
to pay for their commission by taxing the innocent 
Northerner and vanquished Southerner, already so 
much sinned against ; or will they repent and cease 
from that additional sin ? This question is easily an- 
swered, because a large proportion of the people mean 
to do right as they understand right, and would with 
contempt spurn the thought of repudiating any just 
debt, however oppressive it might be. And all past 
religions standards from which to judge declare debts 
contracted to maintain forced allegiance to Govern- 
ment both reasonable and just. And under a continu- 
ance of the present religious and civil training of the 
masses, a repudiation of such debts, where they could 
possibly be paid, would argue the existence of a dan- 
gerous state of society. Consequently, until shown by 
a standard of right, having more evidence for its support 
than the former standards have, that such debts should 
not be paid by any power vested in Government, the 
question is settled; while not a single bond-holder 
would dare to take a dollar from such sources if he 
understood the truths, power, and judgments of our 
God. Who would dare to furnish money to commit 
murder, arson, robbery, and tyranny, thereby becoming 



OOKCLUSIONS AND INCIDENTS. 

chief parties to the crimes, and then demand its return 
by those sinned against, except they were so dead in 
sin and ignorance as to be nnable to discern principle 
from works of the person, or desired annihilation in the 
hottest hell after suffering the penalty of all their 
spiritual wickedness ? 

Remember, this is the day of judgment. !N'ow begins 
man's true responsibility. And if we have been pun- 
ished, as the figurative Scriptures of the Bible indicate, 
where, think you, will God's judgments end against the 
criifies of the late war ? We, in civil work that none 
had before given light upon, and that even the Holy 
Ghost could not condemn our conduct in, were held 
strictly accountable for every mistake made, and were 
punished for disobeying laws before we understood 
them. And we were punished for not trusting in char- 
acters in us called prophets, that were hke impressions 
that we did not know any reliable explanation of. 
And these prophets spoke too against the main body 
of our understanding and against the conclusions of our 
reason. We were also charged with worshipping idols, 
and punished for it, whenever we trusted in any 
other power than God's individual acts. Even if we 
trust in a matter to the power of mental light developed 
through God's own direct interposition, he wiU charge 
us with bowing down to and worshipping the heavenly 
illuminators, and punish us for it. If, without any 
other fault than ignorance, we were thus dealt with, 
where think you will others stand? His judgments 
thus far against those wronging us, when asked for by 
Us, have fully supported his terribleness as a God of 
judgment in civil life. In a case of strength within 
the last few months, where but about five dollars were 



370 dVIL THEOLOGY. 

actually in dispute, principle connected with it caused 
Esau to break off the joke of Jacob, and the conse- 
quence was a punishment that we cannot, to the best 
of our judgment, estimate at less than five hundred 
dollars damage and loss. In another case, a prominent 
Methodist preacher, by attempting to swindle us out of 
the use of one hundred and fifty dollars by lying, was 
punished by an incident that silenced his preaching 
and published him to the world as a thief. While these 
were but two cases, they were the only ones we ever 
bad any feeling to act against in money matters. But 
in conflicts with law we have had several hitches, but 
all, so far, have retired from the field and left it to 
ourself before giving us any cause for complaint, 
with one exception. In this excepted case, important 
as an example, we have been waiting to see if we need 
to make any formal demands, but propose now, as soon 
as we can again hear from it, to take decisive action in 
the matter and see, as soon as time will fully show, 
what God will do to those who took from us land for 
certain taxes we refused to pay. Up to the present time, 
notwithstanding the ignorance and blindness through 
which we have groped our way to a correct ideal of our 
civil hfe, none have raised up against us without a com- 
plete fall or punishment. While we have murmured 
at some of the results the judgments have invariably 
been so terrible as to almost startle us. 



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